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CHAPTER 10 Discerning Skills: from: Exploring Jesuit Distinctiveness
Author(s) Casalini Cristiano
Abstract: The ability to examine talents is one of the key features that continue to distinguish the Jesuits in a large number of fields today. The mission statements of many educative institutions run by the Society all around the world, such as schools and universities, insist on the cultivation of students’ skills and talents as a hallmark of their excellence. Yet, this characteristic goes beyond the boundaries of the ministry of education, for it involves many other tenets of the Jesuit identity.

5 Lessons of the Slave Power Conspiracy: from: The Political Style of Conspiracy
Abstract: It is unfortunate that at a juncture in history when conspiracy theories of various sorts increasingly populate the diverse locales of public spheres around the world, the study of conspiracy discourse continues to be hobbled, rather than enabled, by the legacy of the paranoid style. Too many scholars studying conspiracy still conceive of conspiracy discourse as uniformly deranged and dangerous. While a number of scholars have attempted to move beyond the oversimplifications and pejorative assumptions of the paranoid style in their engagements with mainstream conspiracy texts, few have brought to the issue Hofstadterʹs critical sensitivity and concern with discursive form.¹

Book Title: Superchurch-The Rhetoric and Politics of American Fundamentalism
Publisher: Michigan State University Press
Author(s): Edwards Jonathan J.
Abstract: Christian Fundamentalism is a doctrine and a discourse in tension. Fundamentalists describe themselves as both marginal and a majority. They announce the imminent end of the world while building massive megachurches and political lobbying organizations. They speak of the need for purity and separation from the outside world while continually innovating in their search for more effective and persuasive ways to communicate with and convert outsiders. To many outsiders, Fundamentalist speech seems contradictory, irrational, intolerant, and dangerously antidemocratic. To understand the complexity of Fundamentalism, we have to look inside the tensions and the paradoxes. We have to take seriously the ways in which Fundamentalists describe themselves to themselves, and to do that, we must begin by exploring the central role of "the church" in Fundamentalist rhetoric and politics. Drawing on five fascinating case studies, Superchurchblends a complex yet readable treatment of rhetorical and political theory with a sophisticated approach to Fundamentalism that neither dismisses its appeal nor glosses over its irresolvable tensions. Edwards challenges theories of rhetoric, counterpublics, deliberation, and civility while offering critical new insights into the evolution and continuing influence of one of the most significant cultural and political movements of the past century.
Link: http://www.jstor.org/stable/10.14321/j.ctt14bs0wp

Chapter Two The Fundamentals of Revival from: Superchurch
Abstract: Revival speech is the foundation of Fundamentalist politics. At the heart of Fundamentalist efforts to remake the public—from abolition and temperance to contemporary struggles against abortion and environmentalism—is a desire to make a world in which the gospel message can be propagated and in which people will be more receptive to revivalist persuasion. For much of Christian history it was assumed that this transformation could only come “in the fullness of time,” which had been preordained by God, but Fundamentalist counterpublicity derives from an emerging belief in the eighteenth and nineteenth centuries that human actions could affect God’s

Chapter Four The Superchurch Revealed from: Superchurch
Abstract: Fundamentalism is largely defined by narratives of confrontation with and marginalization within the larger social landscape. To be at rest or at peace is incompatible with Fundamentalist identity because the Fundamentalist church must have enemies. It should come as no surprise, therefore, that Fundamentalist narratives frequently highlight the alienation of believers from the world they inhabit and the enemies the church must overcome. Arguably most prominent among these narratives are those connected to the apocalypse—the imagined final conflict between Fundamentalist believers and their enemies culminating in the triumphant return of Christ to ensure believers’ victory. From the various editions

Chapter Five The Superchurch Reimagined from: Superchurch
Abstract: To be Fundamentalist is to be marginal. It is to adopt and enact one’s own marginalization in society. It is to assume a position of outsider. It is to invoke counterpublic speech against public norms. Yet it is also to lay claim to an imagined higher standard than that which society currently upholds. It is, as we discussed in the last chapter, to envision a world in which Fundamentalist speech is normative. It is to speak for a public that the Fundamentalist community imagines but cannot, itself, enact. Therefore, we have seen, within Fundamentalism, a continual and productive tension between

INTRODUCTION: from: Invoking the Invisible Hand
Abstract: In this famous passage from The Wealth of Nations, Adam Smith employs a powerfully evocative metaphor that bursts through his prose to escape the confines of political economy and obtain the status of a common sense. Resonating across national contexts and historical eras, the metaphor of the “invisible hand” has spoken to many people as an intuitive description of how the world works and an unparalleled prescription for ethical individual action. The invisible hand artfully captures the spirit of a market ethics by insisting that in working for oneself, an individual works for the good of others. The invisible hand

Introduction from: Mourning Animals
Abstract: People today, especially in the industrialized and postindustrialized world, live more intimately with nonhuman animals than ever before in history. We share our lives with companion animals in a way that just fifty years ago would have been unheard of. One way to measure this drastic change in our relationships with other animals is to look at the growth of the animal death care industry. According to Brandes, there are over six hundred pet cemeteries in the United States alone, while according to Ambros there are over 900 in Japan.¹ There is even a small but growing movement to allow

So Sorry for the Loss of Your Little Friend: from: Mourning Animals
Author(s) REDMALM DAVID
Abstract: If a friend of yours loses a beloved companion animal, would you send her or him a condolence card? Previous research suggests that, because of a widespread taboo on the display of grief for companion animals, it is doubtful that you would. The explanations for such a pet grief taboo converge around one main point: a human’s grief for members of other species threatens humans’ anthropocentric worldview.¹ Companion animals have a liminal position as they are regarded both as persons and as property, as subjects and objects, and to mourn such liminal persons would be to transgress the human/animal divide.²

Book Title: Rethinking Rhetorical Theory, Criticism, and Pedagogy-The Living Art of Michael C. Leff
Publisher: Michigan State University Press
Author(s): Henry David
Abstract: What distinguishes the study of rhetoric from other pursuits in the liberal arts? From what realms of human existence and expression, of human history, does such study draw its defining character? What, in the end, should be the purposes of rhetorical inquiry? And amid so many competing accounts of discourse, power, and judgment in the contemporary world, how might scholars achieve these purposes through the attitudes and strategies that animate their work? Rethinking Rhetorical Theory, Criticism, and Pedagogy: The Living Art of Michael C. Leffoffers answers to these questions by introducing the central insights of one of the most innovative and prolific rhetoricians of the twentieth century, Michael C. Leff. This volume charts Leff 's decades-long development as a scholar, revealing both the variety of topics and the approach that marked his oeuvre, as well as his long-standing critique of the disciplinary assumptions of classical, Hellenistic, renaissance, modern, and postmodern rhetoric.Rethinking Rhetorical Theory, Criticism, and Pedagogy includes a synoptic introduction to the evolution of Leff 's thought from his time as a graduate student in the late 1960s to his death in 2010, as well as specific commentary on twenty-four of his most illuminating essays and lectures.
Link: http://www.jstor.org/stable/10.14321/j.ctt1d10hh7

Introduction from: Rethinking Rhetorical Theory, Criticism, and Pedagogy
Abstract: What distinguishes the study of rhetoric from other pursuits in the liberal arts? From what realms of human existence and expression, of human history, does such study draw its defining character? What, in the end, should be the purposes of rhetorical inquiry? And amid so many competing accounts of discourse, power, and judgment in the contemporary world, how might scholars achieve these purposes through the attitudes and strategies that animate their work? Rethinking Rhetorical Theory, Criticism, and Pedagogy: The Living Art of Michael C. Leffoffers answers to these questions by collecting the key works and introducing the key insights

[PART 5. Introduction] from: Rethinking Rhetorical Theory, Criticism, and Pedagogy
Abstract: Teaching rhetoric, like rhetorical criticism, was one of Leff’s living arts. In the course of his varied career, he taught at Indiana University, the University of California at Davis, and the University of Wisconsin, and he chaired the Departments of Communication at both Northwestern University and the University of Memphis. He mentored countless undergraduate and graduate students at those institutions; he was also an active presence in the lives of students beyond his own university. Leff worked to build an infrastructure for rhetoric’s future that could unite students and teachers of rhetoric across the country, even the world. Scarcely a

Kenneth Burke in the Classroom from: Rethinking Rhetorical Theory, Criticism, and Pedagogy
Abstract: Of all the lessons I have learned from Kenneth Burke, none is more valuable than what he shows and tells about irony. For Burke, irony is not simply a strategy that allows us to say one thing when we mean something else. Instead, irony becomes a point of coalescence between strategy and substance—a way of talking and thinking that simultaneously constructs, engages, and alters our encounters in the social world. Among other things, Burkean irony suggests a way for us to teach rhetoric rhetorically, and that is the issue I want to explore in this paper.

Book Title: Mimetic Theory and World Religions- Publisher: Michigan State University Press
Author(s): Schenk Richard
Abstract: Those who anticipated the demise of religion and the advent of a peaceful, secularized global village have seen the last two decades confound their predictions. René Girard's mimetic theory is a key to understanding the new challenges posed by our world of resurgent violence and pluralistic cultures and traditions. Girard sought to explain how the Judeo-Christian narrative exposes a founding murder at the origin of human civilization and demystifies the bloody sacrifices of archaic religions. Meanwhile, his book Sacrifice, a reading of conflict and sacrificial resolution in the Vedic Brahmanas, suggests that mimetic theory's insights also resonate with several non-Western religious and spiritual traditions. This volume collects engagements with Girard by scholars of Judaism, Christianity, Islam, Hinduism, and Buddhism and situates them within contemporary theology, philosophy, and religious studies.
Link: http://www.jstor.org/stable/10.14321/j.ctt1vjqqj6

Introduction from: Mimetic Theory and World Religions
Abstract: Our globalized world of today brings with it a unity of humankind such as never experienced before. Opportunities to fi ght hunger and poverty on a worldwide level and to act globally against the threats of climate change have come within the reach of humankind. Globalization, however, also brings with it terrorist threats and related apocalyptic dangers. Concerning religion, the world of today faces two important challenges. We need to overcome an all too simple secularism that reduces religion to a solely private matter, and we have to acknowledge the plurality of religions at the local as well as at

Girard and the Feminist Critique of Religion: from: Mimetic Theory and World Religions
Author(s) Reineke Martha
Abstract: After thirty years, as feminist theories in the philosophy of religion, theology, and religious studies approach middle age, on what basis can we reflect on Girard and that feminist critique? Surely, we would most productively move forward were we to home in on aspects of feminist theorizing about religion that have maintained the most saliency. Moreover, feminist theorists of religion would most productively engage Girard in dialogue were they to share with him a sense of urgency about the world that he has conveyed in his most recent works, especially in Battling to the End. On both counts, an observation

René Girard and World Religions from: Mimetic Theory and World Religions
Author(s) Kirwan Michael
Abstract: Mimetic theory’s encounter with world religions may be pictured as a tension between two powerful vectors or currents. The mainstream is the openness to the truth to be found in non-Christian religions, which we find articulated by the Second Vatican Council in 1965 (within a few years of the publication of Deceit, Desire, and the Novel), and taken forward in a series of official Roman Catholic pronouncements. I trace these developments not with a sectarian intent, but because these declarations comprise a legitimate heuristic: René Girard himself is a committed Catholic Christian, and among mimetic theorists exploring the implications of

The Ambivalence of Interreligious Historiography: from: Mimetic Theory and World Religions
Author(s) Schenk Richard
Abstract: Whatever the charges of imprecision that might be raised against the concept of “world religions,” there is one feature that religions claiming this title will necessarily share with one another: an explicit sense of their relation to several other religions with prima facie rights to this same claim. The self-understanding of each world religion is constituted in part by its understanding of other world religions. Precisely for Girardian theory, the perceived initial commonality that makes interrelationality and differentiation unavoidable also makes it likely from the start that world religions are not only expressions of how competitive processes internal to each

Religious Sacrifice, Social Scapegoating, and Self-Justification from: Mimetic Theory and World Religions
Author(s) Peters Ted
Abstract: When the term sacrificeis used to designate practices common to various world religions and used to designate a historical scapegoat at the founding of a social order, are we referring to the same thing? Perhaps not. Th e sacrifi ce of which the Girard school speaks applies to any social order—whether a political order, an ideological organization, a social movement, or such—not merely to an established religious tradition.¹ So, let us pose the question: What is the value of Girardian theory? Is it to illuminate the religious concept of sacrifice or to illuminate human nature in general?

CHAPTER 2 Historical Forms of Mystification from: Intellectual Sacrifice and Other Mimetic Paradoxes
Abstract: In the previous chapter, we saw that for Girard the Gospels are not mythical texts, but the greatest form of demystification of mimetic victimage. In the Gospels there is no kind of confrontation with philosophy, understood as a discipline based on rational investigation. That confrontation rather takes place in the Pauline texts, where “knowledge of God” (σοφίᾳ τοῦ Θεοῦ) is contrasted with “worldly knowledge” (σοφία τοῦ κόσμου) (1 Corinthians 1:20). The former is the knowledge of God that was revealed first in the Old Testament and then by means of Christ; this must be the object of faith, as Paul

PRELUDE. from: Intimate Domain
Abstract: Siblings play a critical role in mimetic rivalries that characterize the family romance. As a consequence, our relations with siblings anticipate, for better or worse, later adult relationships. As we grow and our world expands beyond the immediate family to encompass other relationships, we may remain caught in rivalries that have characterized our initial relationship with our siblings. Or, diverging from that scenario, we may experience with our siblings and with others a supportive intimacy that enables us to overcome the effects of trauma and violence in our lives.

[II Introduction] from: Post-Realism
Abstract: Critics of realism often point to its impersonality. Realist doctrine presumes an objective world that operates according to natural laws; its first lesson is to look for those constraints on action that will thwart one’s intentions; it culminates in rational analysis. Yet this impersonal model can not be quite right, for it is difficult to think of realism without thinking of realists. Realism is not only a set of precepts but also the personae of Kissinger, Kennan, Niebuhr, Morgenthau, and others. It is both a tradition of political thought and a genealogy of thinkers, each of whom has affected its

Henry Kissinger: from: Post-Realism
Author(s) Hariman Robert
Abstract: One consequence of realism being deeply embedded in Western culture is that it can operate effectively in fragments. The entire code can be activated any time we are reminded, e.g., that people are by nature self-interested, that law is useless without enforcement, or that testaments of common ideals are mere rhetoric. As we accept these and similar nostrums, we enter a world of states competing for power, experts capable of calculating advantages, and idealists and other amateurs counseling folly. As these beliefs cohere, they shape our attitudes, our sensitivities (or lack of them), and our political identity.

Realism Masking Fear: from: Post-Realism
Author(s) L.Ivie Robert
Abstract: Fear is a feature of human nature that political realists typically factor into their pessimistic view of international affairs. The world as it actually “is,” they assume, consists of nation-states inherently conflicted over competing interests and limited resources, arbitrating their differences and seeking security through the elusive agency of power. Humankind is motivated less by morality and law than by fear and greed, motives which must be managed through the intelligent application of power—not just military power, but economic and ideological might as well. Providing for national security and fulfilling national interests are constant aspirations and tenuous achievements in

Metaphors of Prestige and Reputation in American Foreign Policy and American Realism from: Post-Realism
Author(s) Milliken Jennifer L.
Abstract: During the Vietnam War, the objectives of American policy toward Vietnam centered not on the strategic importance of the “real estate” involved, but on the effects a defeat in Vietnam would have on the United States’ prestige in the world and its reputation for keeping its commitments.¹ American policy makers spoke often of these considerations. And they measured American actions in Vietnam against them, weighing the costs in lives and resources of deepening intervention against the costs in prestige and reputation of halting that intervention.² If prestige and reputation are, as many claim, the intangible side of power, then in

Rhetorics of Place Characteristics in High-Level U.S. Foreign Policy Making from: Post-Realism
Author(s) Majeski Stephen J.
Abstract: At the Yalta Conference, in February 1945, Roosevelt and Stalin briefly discussed Indochina and the role that the French should play therein after the world war ended. During their colloquy, “the President said that the Indochinese were people of small stature, like the Javanese and Burmese, and were not warlike.”¹ Five years later, Roosevelt’s successor approved an official policy statement in which those Indochinese fighting against the French were described as “a determined adversary who manufactures effective arms locally ... and who was, and is able, to disrupt and harass almost any area within Vietnam ... at will.”² In the

The Logic of Différance in International Relations: from: Post-Realism
Author(s) Doty Roxanne Lynn
Abstract: The categories “western peoples” and “inferior races” to which the above quotation refers have undergone several transformations over the past century. Just as these categories were once accepted as natural, the contemporary categories of “first world/third world,” “core/periphery,” “developed/underdeveloped,” “modern/traditional,” and “North/South” are widely regarded in international relations as neutral and unproblematic. They function as a pre-conceptual frame within which relations among countries so classified can be analyzed. This is true of a variety of approaches that differ radically in other ways, yet share these same classificatory schemes. The approach taken in this study suggests that relations among countries classified

Realistic Rhetoric but not Realism: from: Post-Realism
Author(s) Boynton G. R.
Abstract: The speeches of United States senators are important political data. The Senate has major foreign policy responsibilities under the American Constitution. Senators are substantial American political leaders, playing a significant foreign policy role; their speeches are notable verbal political acts. Actions and events, without words to explain them, are mute. When senators talk, they articulate an American vision of the map of the world. They express many of the thoughts and motivations that lie behind American foreign policy. They give foreign policy a meaning that American citizens can understand.

13 Symbol Use and the Israeli-Palestinian Conflict from: Shared Land/Conflicting Identity
Abstract: In the previous chapters, we have described how the hundred years of conflict between first Zionism and then Israel and the Palestinians has been shaped by the interaction of the symbolic trajectories of Labor and Revisionist Zionism and of the Palestinian people in relation to the events in the world. We now turn to a discussion of their shared symbolic trajectory and an evaluation of their symbolic evolution. At the end of the chapter, we draw implications from the symbolic practices found in the Palestinian-Israeli conflict for Western liberal democratic societies in general and the United States in particular.

2 Praising Technology: from: Christianity and the Mass Media in America
Abstract: In 1995 Americans witnessed a remarkable technological feat as the Hubble space telescope captured images of the planet Mars and broadcast them via satellites and cable to viewers around the world. As the photographs were shown on television and printed in newspapers, journalists began reporting that Americans saw meaningful images in them—like the interpretations of inkblot designs. ʺPictures taken by the … telescope have created a phenomenon of sorts,ʺ said CNN television news anchor Lou Waters, ʺwith folks calling in, saying that they see something in these pictures that perhaps others of us do not see. Maybe itʹs becoming

5 Searching for Communion: from: Christianity and the Mass Media in America
Abstract: In a short story entitled ʺThe Lost Civilization of Deli,ʺ raconteur Jean Shepherd projects a future world where archaeologists excavate the ruins of the great North American culture of ʺFun City,ʺ known previously as New York. Deep in the remains of a skyscraper the archaeologists exhume the dusty contents of a gray metal vault, perhaps a sacred burial site. The interior of the vault reveals row upon row of reels wound with celluloid and labeled in small script, ʺTV 60 Second Commercials.ʺ Months later the scientists determine in a laboratory that the films were strangely imprinted with images of special

6 Communing with Civil Sin: from: Christianity and the Mass Media in America
Abstract: In his classic book Public OpinionWalter Lippmann distinguished between the ʺworld outsideʺ and the ʺpictures in our heads.ʺ Writing in the early 1920s, he observed the growing role of the mass media in modern society. He cogently argued that the media were a ʺpseudo-environmentʺ—a human creation that people insert between themselves and their external world. This media environment, said Lippmann, is made up of ʺfictions.ʺ ʺBy fictions I do not mean lies,ʺ he wrote. ʺI mean a representation of the environment which is in lesser or greater degree made by man himself. The range of fiction extends all

8 Praising Democracy: from: Christianity and the Mass Media in America
Abstract: In his classic sociology textbook published in 1909, Charles Horton Cooley assessed the relationship between democracy and religion. ʺThe democratic movement,ʺ he wrote, ʺinsomuch as it feels a common spirit in all men, is of the same nature as Christianity; and it is said with truth that while the world was never so careless as now of the mechanism of religion, it was never so Christian in feeling.ʺ Comparing the ʺhigher spirit of democracyʺ to the ʺteaching of Jesus Christ,ʺ Cooley claimed that Jesus ʺcalls the mind out of the narrow and transient self of sensual appetites and visible appurtenances,

Book Title: For René Girard-Essays in Friendship and in Truth
Publisher: Michigan State University Press
Author(s): Williams James G.
Abstract: In his explorations of the relations between the sacred and violence, René Girard has hit upon the origin of culture-the way culture began, the way it continues to organize itself. The way communities of human beings structure themselves in a manner that is different from that of other species on the planet.Like Albert Einstein, Sigmund Freud, Émile Durkheim, Martin Buber, or others who have changed the way we think in the humanities or in the human sciences, Girard has put forth a set of ideas that have altered our perceptions of the world in which we function. We will never be able to think the same way again about mimetic desire, about the scapegoat mechanism, and about the role of Jewish and Christian scripture in explaining sacrifice, violence, and the crises from which our culture has been born.The contributions fall into roughly four areas of interpretive work: religion and religious study; literary study; the philosophy of social science; and psychological studies.The essays presented here are offered as "essays" in the older French sense of attempts (essayer) or trials of ideas, as indeed Girard has tried out ideas with us. With a conscious echo of Montaigne, then, this hommage volume is titled Essays in Friendship and in Truth.
Link: http://www.jstor.org/stable/10.14321/j.ctt7zt8fr

For René Girard: from: For René Girard
Author(s) Golsan Richard J.
Abstract: I am very pleased and honored to contribute to this volume honoring René Girard. Girard’s ideas have been so important to me in my professional and personal life that it is very difficult to assess that impact in a brief narrative. In effect, I “live” with Girard every day and find it hard to imagine negotiating the world without the benefit of his insights.

Dispatch from the Girardian Boundary from: For René Girard
Author(s) Mabee Charles
Abstract: René Girard is another in the increasingly long list of modern thinkers who remind us that the world we live in is not quite what it appears to be. The list of these venerable hermeneuticians of suspicion is by now quite long, exceeding by several orders of magnitude what might be termed “the Big Three” of Nietzsche, Marx, and Freud (should Darwin and Feuerbach have been left off the original list?). More contemporary members of the club might include by common agreement such iconoclasts as Foucault, Derrida, Rorty, Ellul, Kuhn, Deleuze, Lyotard, Feyerabend, and Dawkins, among others. And why exactly

Things Still Hidden . . . from: For René Girard
Author(s) Bartlett Anthony
Abstract: We would have to wait just a little to see these features of the parable converge with fact—a new millennium, a new world order. In the meantime, however, in that same storied year, literature and history came together for me at a level more truthful even than Orwell’s masterpiece. Another book fell into my hands, one that established a

René Girard’s Hermeneutic: from: For René Girard
Author(s) Graham Tyler
Abstract: I discovered Girard during my junior year at Stanford University, in the spring of 1994. At that time, my primary intellectual worldview was typical of the literary theoretical climate of the day: deconstruction. Not well schooled in the work of Derrida and others engaged in that mode of criticism, I was easily led to believe that infinite interpretations (and, thus, no one true interpretation) of a text were always possible. I read Deceit, Desire, and the Novel¹ at the end of the summer, and I still recall the effect of Girard’s description of Don Quixote on the first page: the

CHAPTER 1 Phenomenology of Everyday Life: from: Nosotros
Abstract: This book is a study of epistemology, which I define as what people know in their daily lives. Becker and Laing are used as starting points for a general depiction of Hispano thought, which includes the study of how language develops an understanding of the world of everyday life. Language usage is the vehicle for understanding how people name events, interactions, attitudes, and values. Understanding how words are used to construct the edifice of everyday life is best accomplished by using concepts from phenomenology.

CHAPTER 2 The Oral Tradition: from: Nosotros
Abstract: Language is the major means by which people express their everyday needs or explicate significant thoughts and feelings about the world of social relations. Naturally no study of Hispanos would be complete without considering their oral tradition. Although this chapter covers components of a phenomenological or ethnomethodological stance, strictly speaking some of the material here does not rise to either a phenomenological or ethnomethodological study. The oral tradition of Hispanos is about the use of language and creating meaning, and in this respect the oral tradition contributes significantly.

CHAPTER 12 Giving Thanks: from: Nosotros
Abstract: The apocalypse is considered the end in all perspectives of racial or cosmic immortality; at the apocalypse the entire world faces the judgment of eternity. In this final reflection, I present the themes of despair and transcendence as another facet of the ciclo de vida y muerte. I expand the dualistic metaphor ofel ciclo de vida y muertebut recognize that there is a need to reintroduce the idea of resurrection as a trifocal view. I also look at the question of an Hispano eschatology. “Eschatology” refers to the “the last things,” for example, heaven, hell, and redemption. In

Book Title: The Red Sea-In Search of Lost Space
Publisher: University of California Press
Author(s): Wick Alexis
Abstract: The Red Sea has, from time immemorial, been one of the world's most navigated spaces, in the pursuit of trade, pilgrimage and conquest. Yet this multidimensional history remains largely unrevealed by its successive protagonists. Intrigued by the absence of a holistic portrayal of this body of water and inspired by Fernand Braudel's famous work on the Mediterranean, this book brings alive a dynamic Red Sea world across time, revealing the particular features of a unique historical actor. In capturing this heretofore lost space, it also presents a critical, conceptual history of the sea, leading the reader into the heart of Eurocentrism. The Sea, it is shown, is a vital element of the modern philosophy of history.Alexis Wick is not satisfied with this inclusion of the Red Sea into history and attendant critique of Eurocentrism. Contrapuntally, he explores how the world and the sea were imagined differently before imperial European hegemony. Searching for the lost space of Ottoman visions of the sea, The Red Seamakes a deeper argument about the discipline of history and the historian's craft.
Link: http://www.jstor.org/stable/10.1525/j.ctt19633g6

FIVE Thalassomania: from: The Red Sea
Abstract: FROM THE POINT OF VIEW of modern geography, the world appears clear and simple. This is somewhat paradoxical, since one of the special qualities of modernity is deemed to be complexity (complex societies, complex personality, complex logic, and so forth). But with the advent of modern geography, every schoolchild should know that the world is divided into a set number of landmasses and seas: there are seven continents, just as there are five oceans, and a set number of seas, all made up of salt water, some completely bounded, others almost so.

THREE The Ineffable and How (Not) to Say It from: The Thought of Music
Abstract: Musicology is now well into its second revolution in as many decades. So it seems, at any rate, from a North American perspective. When the 1990s ushered in critical musicology, the so-called New Musicology, with its cultural and hermeneutic interests, the more introverted vocabularies that had long set the terms of musical understanding began to break down. Talk about music took on forms previously limited or prohibited; it made sense in terms that would formerly have been spurned as nonsense. The old vocabularies were sometimes put to new uses and sometimes put in the attic. Music thus entered the world,

Book Title: Symposium of the Whole-A Range of Discourse Toward an Ethnopoetics
Publisher: University of California Press
Author(s): Rothenberg Diane
Abstract: Symposium of the Wholetraces a discourse on poetry and culture that has profoundly influenced the art of our time, with precedents going back two centuries and more. Beginning with a reassertion of the complexity of poetry among peoples long labeled "primitive" and "savage," many recent poets have sought to base a new poetics over the fullest range of human cultures. The attempt to define an ethnopoetics has been significantly connected with the most experimental and future-directed side of Romantic and modern poetry, both in the Western world and, increasingly, outside it. As a visionary poetics and as a politics, this complex redefinition of cultural and intellectual values has involved a rarely acknowledged collaboration between poets and scholars, who together have challenged the narrow view of literature that has excluded so many traditions.In this gathering, the Rothenbergs follow the idea of an ethnopoetics from predecessors such as Vico, Blake, Thoreau, and Tzara to more recent essays and manifestos by poets and social thinkers such as Olson, Eliade, Snyder, Turner, and Baraka. The themes range widely, from the divergence of oral and written cultures to the shaman as proto-poet and the reemergence of suppressed and rejected forms and images: the goddess, the trickster, and the "human universe." The book's three ethnographic sections demonstrate how various poetries are structured and composed, how they reflect meaning and worldview, and how they are performed in cultures where all art may be thought of as art-in-motion.Among the poetries discussed are the language of magic; West African drum language and poetry; the Huichol Indian language of reversals; chance operations in African divination poetry; picture-writings and action-writings from Australia and Africa; and American Indian sacred-clown dramas and traditional trickster narratives. The cumulative effect is a new reading of the poetic past and present-in the editors' words, "a changed paradigm of what poetry was or now could come to be."
Link: http://www.jstor.org/stable/10.1525/j.ctt1bmzkq4

From a Correspondence on Ossian and the Songs of Ancient Peoples from: Symposium of the Whole
Author(s) HERDER JOHANN GOTTFRIED
Abstract: With Herder we get the outlines for an actual and still viable ethnopoetics—a concept of poetry ʺemancipated from rationalist or Christian context and strictures, opening to world horizons, the dimension of time and cultural relativism, and deepening its meaning as a profound mode of truthʺ (Feldman, Modern Mythology, p. 225). But the universal poetics Herder creates has a new and strict regard for cultural autonomies and particularities—allowing the reentry of the outcast European (ʺfolkʺ) past and the more distant poetries of peoples then falling to European domination. Herderʹs Volkslieder (1778) is a first anthology with ethnopoetic scope: ʺnot

A Note on Negro Poetry/Oceanian Art from: Symposium of the Whole
Author(s) TZARA TRISTAN
Abstract: As an avant-garde extremist and co-founder of the Dada movement—Zurich 1916 in the midst of World War I—Tzara called for ʺa great negative work of destructionʺ against the European nation-state as a ʺstate of madness, the aggressive complete madness of a world left in the hands of bandits who vandalize and destroy the centuries.ʺ But the constructive side of the work included a project to recoup the model of a primal art and poetry, toward which he assembled, using numerous scholarly sources, a first anthology of tribal/oral poems from a fiercely modernist perspective—poèmes nègres, never published in

Reality at White Heat from: Symposium of the Whole
Author(s) RADIN PAUL
Abstract: Born in Lodz, Poland, Radin (1883–1959) became a leading figure in the Boasian school o f American anthropology. His special genius lay in revealing and asserting the dominance of the individual in the stateless communal cultures of the aboriginal world. Not only that but ʺan individualism run riot,ʺ a ʺruthless realism,ʺ and a high imagination, in a human nexus he summarized as follows:

From Tristes Tropiques from: Symposium of the Whole
Author(s) LÉVI-STRAUSS CLAUDE
Abstract: The founder of ʺstructural anthropologyʺ Lévi-Strauss globalizes Durkheimʹs ʺcollective mindʺ and here carries it into the heart of the city—the contemporary world of the new wilderness. Beneath the primitive-civilized dichotomy, he asserts a deep structure, a principle of psychic unity that offers a way out of the anomie caused not only by a breakdown of the social bond but by rejection of the underlying unity of mind and nature. The resultant proposition is a new science—based like that of Vico (see above, p. 4) on the reshaping of a primary ʺpoetic wisdomʺ—and a recognition of the actual

How the Names are Changed on the Peyote Journey from: Symposium of the Whole
Author(s) SILVA RAMÓN MEDINA
Abstract: The poetry of reversals described by the maraʹakáme (shaman), Ramón Medina Silva, of San Sebastian, Mexico, is part of the Huichol peyote hunt and ritual (see below, p. 225). The tactic is common to the languages, acts, and dream-work of shamans and sacred clowns throughout the world. Its Crow Indian manifestation, for example, took the form of warrior societies of ʺcontrariesʺ (Crazy Dogs) whose behavior included ʺsaying the opposite of what you mean & making others say the opposite of what they mean in returnʺ (Rothenberg 1972: 195). As a more deeply rooted philosophy of contradictions, it reentered Western thought through

The Sacred Hoop: from: Symposium of the Whole
Author(s) ALLEN PAULA GUNN
Abstract: Born in Cubero, New Mexico, and affiliated with Laguna Pueblo, Paula Gunn Allen is one of the Native American poets concerned with the question of sources and survivals into the industrial/postindustrial world. The issue of traditional continuities (and discontinuities)—and the meanings derived therefrom—has been central to Third and Fourth World cultures and to others threatened by internal imperialisms and the movement toward a global monoculture.

An American Indian Model of the Universe from: Symposium of the Whole
Author(s) WHORF BENJAMIN LEE
Abstract: The ways in which the structure of a language may shape the reality of its speakers are nowhere more elegantly set down than in Whorfʹs studies of Hopi and other American Indian languages. ʺWe dissect nature along lines laid down by our native language,ʺ he writes of the differences in linguistic pattern from language to language—and the consequences (= ʺthought worldsʺ) arising therefrom. Or, summarizing the enterprise shared with linguists such as Edward Sapir (the so-called Sapir-Whorf hypothesis):

The Fertilizing Word from: Symposium of the Whole
Author(s) GRIAULE MARCEL
Abstract: The conversations between Ogotemmêli, an elder of the Dogon in the Western Sudan, and the ethnographer, Marcel Griaule, took place over thirty-three successive days in October 1946. During that time, according to Griaule, Ogotemmêli ʺlaid bare the framework of a world system: … a cosmogony as rich as that of Hesiod, poet of a dead world, and a metaphysics that has the advantage of being expressed in a thousand rites and actions in the life of a multitude of living beingsʺ (1965: 3). That ʺsystemʺ—or the part of it presented to Griaule—sets up a vast web of correspondences

The Dreaming from: Symposium of the Whole
Author(s) STANNER W. E. H.
Abstract: ʺExistence is elsewhere,ʺ wrote André Breton and pointed to the reintroduction of dream into everyday life, toward ʺthe future resolution of these two states, dream and reality, which are seemingly so contradictory, into a kind of absolute reality, a surrealityʺ (The First Surrealist Manifesto, 1924). A projection of Surrealist yearning, the idea of a process, an ʺact of dreamingʺ by which ʺthe mind makes contact with whatever mystery it is that connects the Dreaming [the Eternal Dream Time] and the Here and Now,ʺ is fundamental to mythic thought throughout the world and is at its most developed in the traditions

On the Psychology of the Trickster Figure from: Symposium of the Whole
Author(s) JUNG CARL G.
Abstract: A near-universal figure, Trickster appears both as human and animal—Raven, Coyote, Rabbit, Jaguar, Spider, Fox, and so on: as the creator of the world and the source o f its confusion. In his prefatory note to his gathering and translation of the Winnebago ʺtrickster cycle,ʺ for which Jungʹs essay serves as commentary, Radin writes:

The Return of the Symbol from: Symposium of the Whole
Author(s) ELIADE MIRCEA
Abstract: The surprising popularity of psychoanalysis has made the fortunes of certain key-words: image, symbol and symbolism have now become current coin. At the same time, systematic research devoted to the mechanisms of “primitive mentality” has revealed the importance of symbolism in archaic thinking and also the fundamental part it plays in the life of any and every primitive society. The obsolescence of “scientism” in philosophy, the revival of interest in religion since the first world war, many poetic developments and, above all, the researches of

Poetry without Sound from: Symposium of the Whole
Author(s) BELLUGI URSULA
Abstract: Even in its early, tentative stages, the signing poetry emerging as an aspect of the ʺculture of the deafʺ challenges some of our cherished preconceptions about poetry and its relation to human speech. Ameslan (American Sign Language) represents, literally, a poetry without sound and, for its practitioners, a poetry without access to that experience of sound as voice that weʹve so often taken as the bedrock of all poetics and all language. In the real world of the deaf, then, language exists as a kind of writing in space and as a primary form of communication without reference to any

Neo-HooDoo Manifesto/The Neo-HooDoo Aesthetic from: Symposium of the Whole
Author(s) REED ISHMAEL
Abstract: Ishmael Reed has long been a prolific and active poet and novelist, whose language and concerns reflect the particular and universal poles of a genuine ethnopoetics. As editor of the influential magazine, YʹBird,and as a founder (with Bob Callahan, Frank Chin, Victor Hernandez Cruz, David Meltzer, and Simon Ortiz) of the San Francisco-based Before Columbus Foundation, he writes: ʺWe welcome a time in history when ʹAmericanʹ is no longer interchangeable with rudeness, grossness and provincialism, but has begun to stand for a society where all of the cultures of the world may co-exist and in which cultural exchange is

The Birth of Loba from: Symposium of the Whole
Author(s) DI PRIMA DIANE
Abstract: The work of Diane di Prima—poetry, theater, autobiography—relates not only to European but to non-Western folklore and mythology: her anthology, Various Fables from Various Places;her projected worldwide gathering on ʺthe goddessʺ; her early staging of new ritual performances; and her long-running auto-mythological poem, Loba,to which the present lecture excerpt refers. The selection given here can be read in relation to the two preceding sections on Coyote, or to the Ainu version of the wolf goddess (see above, p. 156), or to the various discussions herein on the suppression and reemergence of the goddess figure (p. 36,

The Preface to Hades in Manganese from: Symposium of the Whole
Author(s) ESHLEMAN CLAYTON
Abstract: From 1967—1973, Clayton Eshleman was the editor ofCaterpillar,a seminal magazine of the new poetry in which some of the early ethnopoetic discourse first appeared. His own work draws from travels to Peru (ʺOn Mule Back to Chavinʺ) and Japan (The House of Okomura, etc.)—an interplay in mind and at first hand with those and other cultures—and from extensive translations of such poets as Vallejo, Neruda, Artaud, and Césaire. The vision of the ʺpaleolithic imaginationʺ and what he calls ʺthe construction of the underworldʺ marks his distinctive contribution to an expanded ethnopoetics—pursued over the last

The Death of Sedna from: Symposium of the Whole
Author(s) CARPENTER EDMUND
Abstract: Edmund Carpenterʹs field studies and media experiments range from the Canadian Arctic and Siberia to Southeast Asia, Borneo, and New Guinea. His early collaboration with Marshall McLuhan gave the latter his principal link to areas of anthropological concern. A significant part of Carpenterʹs own work involves the impact of the new technology and its resultant monoculture on the worldʹs surviving software cultures. Principal works:Eskimo Realities, They Became What They Beheld, Explorations in Communication(ed., with Marhsall McLuhan), andOh, What a Blow that Phantom Gave Me!

Introduction from: Listening for the Secret
Abstract: On February 24, 1974, the Grateful Dead played at Winterland in San Francisco, California. The show, presented by Bill Graham, also was introduced by the promoter, who said ʺWhatever is going on in the rest of the world, if itʹs war or kidnappings or crimes, this is a peaceful Sunday night with the Grateful Dead.ʺ Indeed; this was just one of the fifty-nine shows that the Grateful Dead played at Winterland; one more night, then, in the life of a hardworking rock and roll band.

Coda: from: Listening for the Secret
Abstract: Was it all just a ʺsunshine daydreamʺ? The world at large kept on with its usual business of ʺwar, kidnappings, crimes,ʺ as Bill Graham had said when introducing the band (above, Introduction), while the Grateful Dead played on, listening for secrets and searching for sounds as Robert M. Petersenʹs lyrics for ʺUnbroken Chainʺ describe, or Bob Weir proclaiming the ʺsunshine daydreamʺ of ʺSugar Magnolia.ʺ Maybe it was just a daydream—but if so, then it was one that lasted for an unusually long stretch of time. And apparently that daydream was real enough to create believers in that promise of

café europa from: i never knew what time it was
Abstract: that little tune you played at the beginning the little dance it seemed as if id heard it before a little french dance played on a solo guitar pretty much the way you played it it haunted me throughout the readings it reminded me of something something i couldnt quite remember and now i remember it its the same tune that haunted a movie i saw many years ago a beautiful french movie that was made after the war the second world war

talking at blérancourt from: i never knew what time it was
Abstract: someone asked me once a simple question an absurdly simple question and i gave an absurdly simple answer whats an artist he asked and i said somebody who does the best he can by now ive said this so many times ive begun to believe it because when you think about it there are very few people in this world that do the best they can

how wide is the frame from: i never knew what time it was
Abstract: i was taken by the mention in jorie grahams poem of michelangelo pistoletto because many years ago back in 1969 i was putting together a show of post-pop painting that included a number of artists like estes and alex katz malcolm morley and sylvia sleigh with a few pop painters like wesselman and lichtenstein and warhol and i wanted a pistoletto for the show this was 69 and i was beginning to think that we had to take another look at representation because somehow the frame of the art worlds serious concerns seemed somewhat narrow to me and at the

Book Title: Alef, Mem, Tau-Kabbalistic Musings on Time, Truth, and Death
Publisher: University of California Press
Author(s): Wolfson Elliot R.
Abstract: This highly original, provocative, and poetic work explores the nexus of time, truth, and death in the symbolic world of medieval kabbalah. Demonstrating that the historical and theoretical relationship between kabbalah and western philosophy is far more intimate and extensive than any previous scholar has ever suggested, Elliot R. Wolfson draws an extraordinary range of thinkers such as Frederic Jameson, Martin Heidegger, Franz Rosenzweig, William Blake, Julia Kristeva, Friedrich Schelling, and a host of kabbalistic figures into deep conversation with one another. Alef, Mem, Taualso discusses Islamic mysticism and Buddhist thought in relation to the Jewish esoteric tradition as it opens the possibility of a temporal triumph of temporality and the conquering of time through time. The framework for Wolfson's examination is the rabbinic teaching that the wordemet,"truth," comprises the first, middle, and last letters of the Hebrew alphabet,alef, mem,andtau,which serve, in turn, as semiotic signposts for the three tenses of time-past, present, and future. By heeding the letters ofemetwe discern the truth of time manifestly concealed in the time of truth, the beginning that cannot begin if it is to be the beginning, the middle that re/marks the place of origin and destiny, and the end that is the figuration of the impossible disclosing the impossibility of figuration, the finitude of death that facilitates the possibility of rebirth. The time of death does not mark the death of time, but time immortal, the moment of truth that bestows on the truth of the moment an endless beginning of a beginningless end, the truth of death encountered incessantly in retracing steps of time yet to be taken-between, before, beyond.
Link: http://www.jstor.org/stable/10.1525/j.ctt1pn5mn

1 THINKING TIME / HERMENEUTIC SUPPOSITIONS from: Alef, Mem, Tau
Abstract: In my time, many a time, I have heard myself and others speak of a lifetime. This compound dis/plays the juxtaposition of life and time so elemental to our way of being in the world: what most impresses our thinking about the life-that-is-passing is the passing-that-is-life, a passing that lies at the root of our rootlessness. We are perpetually cast in the mold of temporal beings, always, it seems, being in time for the time being. Time flies, runs, flees, passes too quickly, too slowly, and yet at the end of day—invariably the beginning of night—the question persists:

2 LINEAR CIRCULARITY / (A)TEMPORAL POETICS from: Alef, Mem, Tau
Abstract: Time, like other facets of phenomenal experience, has played a critical role in the history of world religions.¹ In Judaism specifically, numerous opinions, spanning many centuries, geographical localities, intellectual influences, and literary genres, have been expressed about time. Accordingly, I make no attempt here to provide a comprehensive overview of the understanding of time in the variegated history of Judaism.² I do take the liberty, however, of making two observations, the generality of which will foster rather than eschew specific historical analyses. First, it is not viable to depict temporality in opposition to or separate from spatiality in Judaism, let

CONCLUSION from: Alef, Mem, Tau
Abstract: The precise turn of thought charted in this book opens the possibility of a temporal triumph of temporality, the conquering of time through time.¹ In an effort to pave the way to this possibility, I have explored the nexus of time, truth, and death as it emerges hermeneutically from the symbolic world of medieval kabbalah. I have not adhered to the familiar methodology adopted by scholars of Jewish mysticism, focusing on a particular historical period or individual personality; I have organized my thoughts instead around the letters alef, mem, andtau, the consonants of the wordemet, “truth,” which stand

CANTO VIII In the Valley of the Rulers from: Lectura Dantis
Author(s) QUINONES RICARDO J.
Abstract: The Purgatoriowas one of the great discoveries of the twentieth century. The post-Napoleonic nineteenth century not only was preoccupied with but also identified with the overwhelming, larger-than-life personalities that impose themselves on us from within the pages of theInferno.Twentieth-century readers, traumatized and chastened by two world wars, were not in a position to gain much pleasure from doomed, heroic personalities, but they did find much to identify with in thePurgatorio,particularly in its mixed condition of sadness and of hope, its remarkable elegiac lyricism and strong personal conviction, its structural polyphonism, and its delicate interweaving of

CANTO XIV The Rhetoric of Envy from: Lectura Dantis
Author(s) VERDICCHIO MASSIMO
Abstract: Canto XIV has often been viewed as a political canto. “It would be difficult,” writes John A. Scott, in Dante’s Political Purgatory,“to find more striking proof that the poet is concerned above all with the message he must impart ‘for the sake of the world

CANTO XXII Virgil and Statius Discourse from: Lectura Dantis
Author(s) KLEINHENZ CHRISTOPHER
Abstract: The various themes and narrative threads that constitute Canto XXI all come together in Canto XXII : the interrelated notions of thresholds and conversion; the shift from philosophy to theology and from philosophical prose to religious poetry; the confrontation of human reason and its limitations with profound religious mysteries; and the bittersweet celebration of the ancient world, of Virgil for the excellence of his poetic model, and of Virgil’s works for the moral and spiritual influence they reputedly exerted. This combination of elements forms what could rightly be called the triumph of Virgil and of his poetry as they were

CANTO XXXII The Parallel Histories from: Lectura Dantis
Author(s) STOREY H. WAYNE
Abstract: On the poetic stage of the six cantos that conclude the Purgatorio(XXVIII–XXXIII), the double spectacle of world order and Dante’s personalpoetic drama unfolds in the symbolic state of innocence unique to Earthly Paradise. In the narrative trajectory of these six cantos, Dante’s personal

Book Title: The Cosmic Time of Empire-Modern Britain and World Literature
Publisher: University of California Press
Author(s): Barrows Adam
Abstract: Combining original historical research with literary analysis, Adam Barrows takes a provocative look at the creation of world standard time in 1884 and rethinks the significance of this remarkable moment in modernism for both the processes of imperialism and for modern literature. As representatives from twenty-four nations argued over adopting the Prime Meridian, and thereby measuring time in relation to Greenwich, England, writers began experimenting with new ways of representing human temporality. Barrows finds this experimentation in works as varied as Victorian adventure novels, high modernist texts, and South Asian novels—including the work of James Joyce, Virginia Woolf, H. Rider Haggard, Bram Stoker, Rudyard Kipling, and Joseph Conrad. Demonstrating the investment of modernist writing in the problems of geopolitics and in the public discourse of time, Barrows argues that it is possible, and productive, to rethink the politics of modernism through the politics of time.
Link: http://www.jstor.org/stable/10.1525/j.ctt1pn7rg

Introduction: from: The Cosmic Time of Empire
Abstract: A concern with time is intrinsic to the internal logic of modernity. “More than anything else,” Zygmunt Bauman writes, modernity is the “history of time: the time when time has history” (“Time and Space Reunited,” 172). Radically breaking with the authority and legitimacy of the past, modernity offers a totalizing vision of progress toward an illimitable future.¹ Its universal narrative of irrepressible global development presupposes a uniform scale of spatial and temporal measurement. In this context the legislative creation of world standard time at the International Prime Meridian Conference of 1884 stands as a signal moment in the history of

CHAPTER 3 At the Limits of Imperial Time; or, Dracula Must Die! from: The Cosmic Time of Empire
Abstract: The 1884 Berlin and Prime Meridian Conferences eliminated material and conceptual barriers against spatiotemporal globalization. Setting the protocols for imperial rivalry in West Africa and beyond, the Berlin Conference would enable the Western powers to fill in with their imperial colors the “white patch” of Africa, which Conrad’s Marlow describes as having been a “blank space of delightful mystery” before it was “filled . . . with rivers and lakes and names” ( Heart of Darkness,142). The Prime Meridian Conference would simultaneously unify the diverse temporalities of the world, ensuring that one could never lose the proper Greenwich time, no

4 HAUNTING GHOSTS: from: Postcolonial Disorders
Author(s) James Erica Caple
Abstract: Haiti, the first black republic in the world, achieved its independence from France in 1804 and entered its postcolonial era in the complex position of being both a pariah for colonizing and slaveholding nations, as well as a source of hope for the enslaved and colonized. Since its independence, the nation has been plagued domestically by political instability, economic stagnation, and environmental degradation, while suffering political nonrecognition, military occupation, and economic management and sanctions by the international community. Two hundred years after its independence, Haiti is infamous for being the poorest country in the Western Hemisphere. Statistics are often unreliable,

9 Analysis from: Interpreting Music
Abstract: Analytic statements about music inevitably have a hermetic quality. Even the simplest descriptions, say the labeling of an interval or a chord, call on an assumed body of technical knowledge that, at least initially, does not seem to point beyond itself. Those who love music but lack the technical knowledge tend to find analytic descriptions alienating, irrelevant, or intimidating. Those who have the knowledge do not always feel compelled to use it, or to use all of it. Music in the world survives handily without any help from analysis. Yet no one who wants to understand music deeply can avoid

Book Title: Reason to Believe-Cultural Agency in Latin American Evangelicalism
Publisher: University of California Press
Author(s): Smilde David
Abstract: Evangelical Protestantism has arguably become the fastest-growing religion in South America, if not the world. For converts, it emphasizes self-discipline and provides a network of communal support, which together have helped many overcome substance abuse, avoid crime and violence, and resolve relationship problems. But can people simply decide to believe in a religion because of the benefits it reportedly delivers? Based on extensive fieldwork among Pentecostal men in Caracas, Venezuela, this rich urban ethnography seeks an explanation for the explosion of Evangelical Protestantism, unraveling the cultural and personal dynamics of Evangelical conversion to show how and why these men make the choice to convert, and how they come to have faith in a new system of beliefs and practices.
Link: http://www.jstor.org/stable/10.1525/j.ctt1pnncj

CHAPTER 4 Writing Workshop from: Between One and One Another
Abstract: In his much-cited Letter of Lord Chandos, the fin de siècle Viennese poet Hugo Von Hofmannsthal describes the despair of a writer who has become so disenchanted with language that he can no longer write. In the winter of 2009, something akin to Von Hofmannsthal’s “inexplicable condition” afflicted me. At first I suspected that my inability to write stemmed from a disenchantment with language that had been deepening for many years—a doubt that words could ever capture or convey a sense of the life one lived or the world one lived in but only gesture pathetically and longingly toward

CHAPTER 5 How Much Home Does a Person Need? from: Between One and One Another
Abstract: At the heart of contemporary anthropology lies a dilemma: How can we do justice to what is at stake for people in their “local moral worlds”¹ and at the same timestrive to broaden our analytical horizons to encompass the general and global conditions of human life on earth? This dilemma is at once methodological and empirical. As Michael Herzfeld has shown,² the discursive tension between a localizing ethnographic gaze and a generalizing theoretical perspective echoes the social and political tensions between societies at the margins of the modern nation-state and the centralized, bureaucratized structures of the state. Moreover, there

CHAPTER 7 The Gulf of Corinth from: Between One and One Another
Abstract: A recurring critique of the ethos of modernism is that it fosters alienation from and indifference to the world and a regressive absorption into one’s own personal situation. Faced with a macrocosm that is too overwhelming to contemplate and too complex to control, people take refuge in a narcissistic concern for their own survival and the emotional imperatives of the self.¹ “To live for the moment is the prevailing passion—to live for yourself, not for your predecessors or posterity.”² While it may be argued that being self-fulfilled is the best guarantee of being able to give support to others,

CHAPTER 11 Yonder from: Between One and One Another
Abstract: There is a compelling passage in Siri Hustvedt’s essay “Yonder” that immediately brought to my mind the life and work of the painter Ian Fairweather. Hustvedt was born in America of Norwegian parents, and her childhood map of the world “consisted of two regions only: Minnesota and Norway, my here and my there.”¹ This was the “yonder” her father described as a place “between here and there,” a place that could not be occupied without it becoming “here” and thereby creating another elusive and indeterminate yonder, elsewhere. As writers, Hustvedt and her husband, Paul Auster, were fascinated by the similarity

Book Title: Subjectivity-Ethnographic Investigations
Publisher: University of California Press
Author(s): KLEINMAN ARTHUR
Abstract: This innovative volume is an extended intellectual conversation about the ways personal lives are being undone and remade today. Examining the ethnography of the modern subject, this preeminent group of scholars probes the continuity and diversity of modes of personhood across a range of Western and non-Western societies. Contributors consider what happens to individual subjectivity when stable or imagined environments such as nations and communities are transformed or displaced by free trade economics, terrorism, and war; how new information and medical technologies reshape the relation one has to oneself; and which forms of subjectivity and life possibilities are produced against a world in pieces. The transdisciplinary conversation includes anthropologists, historians of science, psychologists, a literary critic, a philosopher, physicians, and an economist. The authors touch on how we think and write about contingency, human agency, and ethics today.
Link: http://www.jstor.org/stable/10.1525/j.ctt1pnpkw

[PART III Introduction] from: Subjectivity
Abstract: Madness or psychotic illness fundamentally challenges local understandings of human nature, as well as the theorization of subjectivity. Societies and individuals understand madness in various ways: as possession by haunting spirits, a flight from reason, a regression to childlike or primitive states, an essential mode of being in the world and a distinctive form of human subjectivity, the entry into an alternative world, or a mode of deeply disturbed and pathological subjectivity reflecting disordered brain chemistry. Whatever the interpretation, the chaotic and disturbing qualities of psychosis are deeply threatening to those undergoing the experience as well as to their families

CHAPTER TWO Literature and the Cosmopolitan Language of Literature from: The Language of the Gods in the World of Men
Abstract: The astonishing expansion of the discursive realm of Sanskrit in the century or two around the beginning of the Common Era occurred not only at the level of royal inscriptional eulogy. The praśastiitself was intimately related to, even a subset of, a new form of language use that was coming into being in the same period and would eventually be given the namekāvya.¹ It was only when the language of the gods entered the world of men that literature in India began.

CHAPTER FIVE The Map of Sanskrit Knowledge and the Discourse on the Ways of Literature from: The Language of the Gods in the World of Men
Abstract: When the scholar Hemacandra completed his grammar and presented it to King Jayasiṃha Siddharāja of Gujarat, the king had the book copied and distributed throughout the world—a world that was vast yet delimited in its vastness and completely named and known. The fact that a cosmopolitan grammar should have escaped its local confines in Aṇahilapāṭaka and circulated as far north as Nepal and as far south as Cōḻa country is in itself hardly surprising. After all, Sanskrit, like Prakrit and Apabhramsha (which are also analyzed in Hemacandra’s grammar), was no language of Place and was quite capable of traveling

CHAPTER TEN Vernacular Poetries and Polities in Southern Asia from: The Language of the Gods in the World of Men
Abstract: Processes of literary-cultural transformation exactly like those found in the Kannada-speaking world are in evidence across much of southern Asia for a period of some five centuries beginning a little before 1000. Given so vast a domain with local complexities everywhere, and few comprehensive accounts existing for any one language let alone for the entire southern Asian world, only the general shape of this vernacular revolution can be sketched out here, with a few especially representative or complex instances examined more closely. Several features discernible in many instances (not, of course, all) will serve as focal points: the place of

CHAPTER TWELVE Comparative and Connective Vernacularization from: The Language of the Gods in the World of Men
Abstract: Brief and selective as it is, the foregoing sketch of some key moments in the historical transformation of literary culture and power in western Europe should suffice to point up some of the extraordinary parallels with contemporaneous developments in southern Asia. The great innovation that was to enduringly change these two worlds occurred during the first five centuries of the second millennium, and it shows a remarkably consistent morphology. (Other apparent moments of vernacularization outside of this time period are either problematic in their history, as in Tamil country in the early first millennium, or entirely divergent in their literary-cultural

CHAPTER THIRTEEN Actually Existing Theory and Its Discontents from: The Language of the Gods in the World of Men
Abstract: If the passing of the so-called master narratives that have shaped modern ways of knowing the world—accounts based on belief in the progress of scientific reason, for example, or human emancipation—is partly a result of discontent with their apparent claims to a monopoly on truth or their rigid laws of developmentalism, there is no little irony in the fact that they are being replaced, in some instances, by what might be called cultural naturalism as the explanatory model of change in the history of culture and power. To be sure, theories linking cultural change and biological evolution have

1 Breadcrumbs in the Forest: from: Carnal Thoughts
Abstract: What does it mean to be embodied in the multiple and shifting spaces of the world—not only the familiar spaces that seem of our own making and whose meanings we take up and live as “given” but also those spaces that seem to us strange or “foreign” in their shape and value?

4 The Expanded Gaze in Contracted Space: from: Carnal Thoughts
Abstract: This chapter is about the existential possibilities and contradictions that mark our “gaze” at the world and others—and, more particularly, about these possibilities and contradictions as they have been materially embodied and dramatized in the cinematic vision of the great Polish director, Krzysztof Kieslowski. But this chapter is also about something more—namely, the ambiguous nature of the empirically concrete happenstance to which we, as objective and sensible beings, are always subject. As we—and our gazes—are materially embodied in the space-time of the world with other objective beings and things, we are engaged in incalculable encounters whose

6 The Scene of the Screen: from: Carnal Thoughts
Abstract: What happens when our expressivetechnologies also becomeperceptivetechnologies—expressing and extending us in ways we never thought possible, radically transforming not merely our comprehension of the world but also our apprehension of ourselves? Elaine Scarry writes that “we make things so that they will in turn remake us, revising the interior of embodied consciousness.”¹ Certainly, those particularly expressive technologies that are entailed in the practices of writing and the fine arts do, indeed, “remake” us as we use them—but how much more powerful a revision of our embodied consciousness occurs with the inauguration of perceptive technologies such

12 The Passion of the Material: from: Carnal Thoughts
Abstract: Central to any understanding of the connection between ethics and aesthetics, the question of “the limit between the body and the world” is a question posed not only by Maurice Merleau-Ponty in The Visible and the Invisible¹ but also—and most vividly—by his less sanguine colleague, Jean-Paul Sartre, in his novelNausea.² Whether put in terms that suggest existential ease or horror, awesome or awful encounters with inanimate “things,” inherence in the world or alienation from it, this question interrogates theobjectivityof subjectively embodied and sensate being and how it is both like and unlike the sensible being

Book Title: After the Massacre-Commemoration and Consolation in Ha My and My Lai
Publisher: University of California Press
Author(s): Faust Drew
Abstract: Though a generation has passed since the massacre of civilians at My Lai, the legacy of this tragedy continues to reverberate throughout Vietnam and the rest of the world. This engrossing study considers how Vietnamese villagers in My Lai and Ha My-a village where South Korean troops committed an equally appalling, though less well-known, massacre of unarmed civilians-assimilate the catastrophe of these mass deaths into their everyday ritual life. Based on a detailed study of local history and moral practices, After the Massacrefocuses on the particular context of domestic life in which the Vietnamese villagers interact with their ancestors on one hand and the ghosts of tragic death on the other. Heonik Kwon explains what intimate ritual actions can tell us about the history of mass violence and the global bipolar politics that caused it. He highlights the aesthetics of Vietnamese commemorative rituals and the morality of their practical actions to liberate the spirits from their grievous history of death. The author brings these important practices into a critical dialogue with dominant sociological theories of death and symbolic transformation.
Link: http://www.jstor.org/stable/10.1525/j.ctt1pnztv

CHAPTER 1 The Bipolarity of Death from: After the Massacre
Abstract: Dead people, in popular Vietnamese culture, can be powerfully sentient and salient beings who entertain emotions, intentions, and historical awareness. The ethnological literature about their mortuary customs and religious imaginations confirms this. Remembering ancestors means, in Vietnam, according to Le Van Dinh, relating to them “as if they were alive.”¹ A French Jesuit missionary to Vietnam and author of classical studies on Vietnamese popular religions, Léopold Cadière, wrote that the Vietnamese perception of the world incorporates the awareness that the life of the dead is intertwined with that of the living, and that the Vietnamese idealize a harmonious relationship between

CHAPTER 5 Heroes and Ancestors from: After the Massacre
Abstract: Ancestors and ghosts are not the only categories of death found in Vietnamese domestic ritual space. In traditional times, these two categories might have been sufficient for conceptually organizing the cosmological mirror of the living world. The rise of the modern nation-state, however, has added a novel category of death to the traditional cosmology of death. Called liet siin Vietnamese, it refers to the heroic death of fallen soldiers who sacrificed their lives for the sacred purpose of protecting the nation. Historians suggest that the institutionalized commemoration of this category constitutes the core of “modern national memory.”¹ In western

Conclusion from: After the Massacre
Abstract: If we consider the history of the Cold War “from above” and reduce it to the doctrine of deterrence, of imagining war in order to prevent war—which has been a dominant paradigm in international history—it appears that political history and the morality of death have no meaningful relationship. If we consider it “from below” instead and include in it the experience of violent political confrontations within local and national communities, which is what the Cold War actually meant in much of the world in the past century, the political bifurcation of the human community and a moral polarization

Chapter 2 Zhidï and Yevrei in a Neonationalist Context from: Jewish Identities
Abstract: In an essay entitled “Aladdin’s Lamp” and published on the occasion of the edition of An-sky’s The Jewish Artistic Heritage, Abram Markovich Efros (1888–1954), a leading Russian art critic, declared that the Jewish artistic renaissance could flourish only “on the twin roots which underpin all contemporary world art—modernism and folk arts.” He did not endorse the imitation of Russian art in the 1890s (mockingly referred to as “the golden cockerel style” or “the balalaika period”),¹ because, he wrote, it drew upon the surface of the folk art instead of its “internal laws and inner structure of its forms.”

Chapter 9 A Taste for “the Things of Heaven”: from: Jewish Identities
Abstract: Among Schoenberg’s papers is an obituary of French painter, illustrator, and writer Adolphe Willette (1857–1926) from the Berliner Tageblattwith the composer’s notes in the margin. “I am rising higher and higher,” Willette was reported to have said on his deathbed with an expression of profound happiness. “Now I am ascending straight up, always up, continuously without stopping, quick as an arrow—straight to Paradise.”¹ Willette had a peaceful exit from the world, strikingly dissimilar from the violent departure of Richard Gerstl, whose death remained an open wound for Schoenberg, his one-time friend and disciple.² Willette’s death, in contrast,

3 The Venetian Interdict and the Problem of Order from: A Usable Past
Abstract: Central to the great upheavals marking the transition between the medieval and the modern world were profound disagreements about the nature of order, whether in the social and political realm, in the church, in the cosmos, or in the exalted spheres of metaphysics. High medieval culture, broadly speaking, had tended toward a unified and hierarchical conception of order which assigned to all men, experiences, places, things, and ideas their appropriate positions in a vast, graded system of values. Conversely the attack on medieval civilization at its deepest level, operating simultaneously in both the material and ideal realms, was directed at

4 The Secularization of Society in the Seventeenth Century from: A Usable Past
Abstract: The subject of this report may, on first inspection, have an excessively familiar look. Secularization, like the rise of the middle class with which it is often associated,¹ has served for generations to describe a process perceived as crucial to the emergence of the modern world. It has not, however, occupied a very prominent or general place in studies dealing with the seventeenth century; hence this paper may be an opportunity to take a fresh look at a number of problems, among them the place assigned to the seventeenth century in recent historical thought. On this point I will observe

5 Lawyers and Early Modern Culture from: A Usable Past
Abstract: Although European historians have increasingly recognized the impact of large-scale change or significant events on human culture, they have paid little attention to the importance of the less dramatic aspects of social experience for shaping the attitudes of men. The result has been, for most of us, a schism between social and intellectual history that has impoverished both. As Frederic C. Lane has reminded us, the routine tasks of daily life are likely to impress those engaged in them with a profound sense of what the world and especially men are like and to produce patterns of expectation and systems

11 Venice and the Political Education of Europe from: A Usable Past
Abstract: Renaissance Florence has long been considered the origin in European history of a concern with politics as an autonomous study. Faced with the problems of governing a turbulent but independent republic, anxious to insure her survival in a precarious world that seemed to be ruled only by power, and nourished by the rediscovered political culture of antiquity, thoughtful Florentines, in a process that reached a climax with Machiavclli and Guicciardini, began to articulate realistic principles of political effectiveness and to define its limits. In this sense Florence contributed to the education of modern Europe as a congeries of particular powers,

16 The Renaissance and the Drama of Western History from: A Usable Past
Abstract: I should like to discuss a remarkable historiographical event—an event so recent that it may have escaped general notice, yet of considerable importance both for historians and for the larger culture of which we are a part. This event is the collapse of the traditional dramatic organization of Western history. We have long depended upon it, as inhabitants of the modern world, to put the present into some distant temporal perspective and, as professional historians pursuing our particular investigations, to provide us with some sense of how the various fields of history are related to each other as parts

Chapter 5 Literature, Law, and Morality from: Gadamer’s Repercussions
Author(s) WARNKE GEORGIA
Abstract: Richard Posner lists several reasons to think that morality and law are enterprises distinct from literature: the fact that the heinous actions of German lawyers and citizens in the 1930s and 1940s coexisted with Germany’s status as one of the most cultured nations of the world; the circumstance that one of the well-known abilities of many well-read people is to remain insensitive to the suffering of others; the fact that moral atrocities fill the literary canon without affecting either the aesthetic virtues of the work or its reader’s own moral attitudes; and, finally, the distance between the concerns of law

Chapter 11 The Art of Allusion: from: Gadamer’s Repercussions
Author(s) Gaiger Jason
Abstract: On February 11, 1995, Gadamer reached the age of ninety-five. The tributes that were paid to him were justifiably numerous; in the Frankfurter Allgemeine Zeitunghe was celebrated as “the most successful philosopher of the Federal Republic,” placed even before Jürgen Habermas, to whom the title of philosopher was awarded only with certain reservations.¹ The worldwide influence of Gadamer’s thinking is closely connected with the reception of his principal work,Truth and Method(1960). In 1979, Habermas characterized Gadamer’s achievement as the “urbanization of the Heideggerian province.” The bridges that Gadamer has built consist above all in an elaboration of

Book Title: A Problem of Presence-Beyond Scripture in an African Church
Publisher: University of California Press
Author(s): Engelke Matthew
Abstract: The Friday Masowe apostolics of Zimbabwe refer to themselves as “the Christians who don’t read the Bible.” They claim they do not need the Bible because they receive the Word of God “live and direct” from the Holy Spirit. In this insightful and sensitive historical ethnography, Matthew Engelke documents how this rejection of scripture speaks to longstanding concerns within Christianity over mediation and authority. The Bible, of course, has been a key medium through which Christians have recognized God’s presence. But the apostolics perceive scripture as an unnecessary, even dangerous, mediator. For them, the materiality of the Bible marks a distance from the divine and prohibits the realization of a live and direct faith. Situating the Masowe case within a broad comparative framework, Engelke shows how their rejection of textual authority poses a problem of presence—which is to say, how the religious subject defines, and claims to construct, a relationship with the spiritual world through the semiotic potentials of language, actions, and objects. Written in a lively and accessible style, A Problem of Presence makes important contributions to the anthropology of Christianity, the history of religions in Africa, semiotics, and material culture studies.
Link: http://www.jstor.org/stable/10.1525/j.ctt1ppcdv

CHAPTER TWO Utopia and the Birth of Nations from: Imaginary Communities
Abstract: In this chapter, I will be concerned with the births of a number of institutional beings-in-the-world, each of which is bound inseparably to the others: the birth of the genre of the narrative utopia, the birth of the spatial histories of modernity, and the birth of the “conceived space” that takes the form of the modern nation-state. And yet what do we mean when we say we are going to talk about the “birth” of an institution?

TWO Textualism and Anthropology: from: Being There
Author(s) Hammoudi Abdellah
Abstract: So much has been said about anthropology as writing, discourse, texts, and pretexts that the task of reconsidering the ethnographic encounter might be likened to a recourse to magic in order to resurrect the dead. A focus on experience and deep acquaintance might well prove to be essential, however, to engage with our current and future predicament, in which we can no longer manage not to be in each other’s way. One paradox of the present situation is that (in many quarters of our discipline) the more globalized the world, and thus the greater the circulation of people, goods, and

8 Controlling History: from: Gatekeepers of the Arab Past
Abstract: As a third-world endeavor, the essence of Egypt’s revolutionary movement was to provide its citizens with land, employment, peace, and freedom. Like similar movements in Asia, Africa, and Latin America during the age of decolonization, it hoped to forge an authentic and sovereign subject who was liberated from the mental habits of people under colonial domination. Therefore, above all, Nasserism was a quest for a kind of dignity that formed the inner meaning of the word independence.¹ And so, whether their quest was for Pan-Arab unity, agrarian reform, or rapid industrialization, many of the domestic and regional policies of Nasserism

CHAPTER 1 Creole Island or Little India? from: Little India
Abstract: Reflecting on the spread of nationalism in the colonial world, Partha Chatterjee, in The Nation and Its Fragments: Colonial and Postcolonial Histories, asks whether the worldwide spread of the nation form has condemned postcolonial societies to follow “derivative” models of political organization and identification. Engaging with Benedict Anderson’s thesis of the modularity of nationalism (Anderson 1991, 4, 87), Chatterjee suggests that postcolonial nationhood does indeed stand in a quasi-dialogic relationship with European models of nationality, yet it nevertheless exhibits irreducible difference from them, since it is crucially shaped by the conditions of the colonial encounter (Chatterjee 1993). Since ethnolinguistic nationalism

SIX Cannibal Feasts in Nineteenth-Century Fiji: from: Cannibal Talk
Abstract: Despite that fact that I am not as familiar with the political and economic situation of Fiji in the late eighteenth and early nineteenth centuries as I am with the Maori, I believe that in Fiji also there developed a form of pronounced anthropophagy that must be seen in terms of the European presence. The lure of trade, the musket wars, and the rise of powerful chiefdoms and the political confederations that resulted drew Fiji gradually into the world capitalist order. We know that pronounced anthropophagy existed in New Zealand mainly, though not exclusively, in the Bay of Islands area.

Book Title: Reconfiguring Modernity-Concepts of Nature in Japanese Political Ideology
Publisher: University of California Press
Author(s): Thomas Julia Adeney
Abstract: Julia Adeney Thomas turns the concept of nature into a powerful analytical lens through which to view Japanese modernity, bringing the study of both Japanese history and political modernity to a new level of clarity. She shows that nature necessarily functions as a political concept and that changing ideas of nature's political authority were central during Japan's transformation from a semifeudal world to an industrializing colonial empire. In political documents from the nineteenth to the early twentieth century, nature was redefined, moving from the universal, spatial concept of the Tokugawa period, through temporal, social Darwinian ideas of inevitable progress and competitive struggle, to a celebration of Japan as a nation uniquely in harmony with nature. The so-called traditional "Japanese love of nature" masks modern state power. Thomas's theoretically sophisticated study rejects the supposition that modernity is the ideological antithesis of nature, overcoming the determinism of the physical environment through technology and liberating denatured subjects from the chains of biology and tradition. In making "nature" available as a critical term for political analysis, this book yields new insights into prewar Japan's failure to achieve liberal democracy, as well as an alternative means of understanding modernity and the position of non-Western nations within it.
Link: http://www.jstor.org/stable/10.1525/j.ctt1ppt3b

CHAPTER 1 Introduction: from: Reconfiguring Modernity
Abstract: When blues legend Howlin’ Wolf sings, “Nature cause me to mess up my life,” we know how he feels.¹ Caught by the inevitable, yet never entirely blameless, a person trapped by “nature”—“bad-ass nature” in this case—will surely sing the blues. And yet, despite our instinctive respect for nature’s power, we rarely define what we mean by the term. Nature may mean a person’s individual nature, as it seems to for Howlin’ Wolf, or human nature in general. Alternatively, it may mean physical nature, the concrete world external to ourselves, or it may mean the nature of circumstances, the

Book Title: Studying Global Pentecostalism-Theories and Methods
Publisher: University of California Press
Author(s): van der Laan Cornelis
Abstract: With its remarkable ability to adapt to many different cultures, Pentecostalism has become the world’s fastest growing religious movement. More than five hundred million adherents worldwide have reshaped Christianity itself. Yet some fundamental questions in the study of global Pentecostalism, and even in what we call “Pentecostalism,” remain largely unaddressed. Bringing together leading scholars in the social sciences, history, and theology, this unique volume explores these questions for this rapidly growing, multidisciplinary field of study. A valuable resource for anyone studying new forms of Christianity, it offers insights and guidance on both theoretical and methodological issues. The first section of the book examines such topics as definitions, essentialism, postcolonialism, gender, conversion, and globalization. The second section features contributions from those working in psychology, anthropology, sociology, and history. The third section traces the boundaries of theology from the perspectives of pneumatology, ecumenical studies, inter-religious relations, and empirical theology.
Link: http://www.jstor.org/stable/10.1525/j.ctt1ppt8r

Introduction from: Studying Global Pentecostalism
Author(s) van der Laan Cornelis
Abstract: With one estimate of 500 million adherents worldwide, converted in the course of one century, Pentecostalism has become one of the main branches of Christianity.¹ A popular theory locates the origin of Pentecostalism in a 1906 revival meeting at the Azusa Street Mission in Los Angeles. In this community the gifts of the Holy Spirit—for example, speaking in tongues, healing, and prophecy—were discovered and celebrated. There are reports, however, of the more or less simultaneous occurrence of similar movements in other parts of the world. Within a few years of the 1906 upsurge Pentecostalism had in fact established

6 Pentecostalism and Globalization from: Studying Global Pentecostalism
Author(s) Meyer Birgit
Abstract: The title of this chapter couples two big terms around each of which a huge scholarly field has evolved over the past two decades. In brief, the concept of globalization signals a departure from the metanarrative of modernization, according to which ‘development’ would eventually render the second (socialist) and third worlds more or less similar to the first world, the modern West.¹ Globalization, with its vocabulary of flux and mix, diversity, fragmentation, multiple identities, postmodernity, and hybridity, registers a growing skepticism vis-á-vis such teleological narratives. Pertaining to the intensified encroachment of capitalism on the everyday lives of people all over

8 Anthropology of Religion from: Studying Global Pentecostalism
Author(s) Robbins Joel
Abstract: Mark Noll, discussing the early-twentieth-century emergence of Pentecostalism, refers to it as a development that “as is now well known, has had world historical significance.”¹ It is fair to say that Noll is right on both counts: Pentecostalism has changed and is changing the global landscape in world historical ways, and more and more people are coming to know that it is doing so. In reference to the first point, about global influence, it is hard today to dispute the claim that Pentecostalism, broadly understood throughout this chapter to include both Pentecostal and Charismatic groups, has been and continues to

9 Sociology of Religion from: Studying Global Pentecostalism
Author(s) Hunt Stephen
Abstract: The dominance of the “hard” secularization thesis in mainstream sociology clearly had implications for the subdiscipline of sociology of religion. In short, if the decline of religion was relentless, then so was the status of that specialism which sought to comprehend it as a sociocultural manifestation. In an increasingly religiousless world, the

3 Politics by Other Means from: Late Godard and the Possibilities of Cinema
Abstract: In the previous chapter, I argued that Soigne ta droiteandNouvelle vagueexplicitly move away from the treatment of nature in Godard’s films of the early 1980s. Against an aesthetic based on the sublime, Godard gives a normative argument inSoigne ta droitefor a move to the register of the beautiful, the mundane, and the ordinary. WithNouvelle vague, Godard uses the trope of the garden to show the natural world as inextricably caught up in the human and the historical; at the same time, he situates the category of the miraculous within the natural world as a

THREE The Intertextual Travel of Amy Lowell from: Transpacific Displacement
Abstract: What follows is not a coda or supplement to Imagism, although Amy Lowell’s work is often denigrated as such—“Amygism” is the usual epithet used to parody the poetry activities that went on after Lowell took over from Pound the leadership in promoting Imagism. My focus is on a new mode of conceptualizing Asia as manifested in Lowell’s work. In the preceding chapter, I described the ways in which Pound founded his pancultural program on intertextual ground; in this one, I explore a unique feature of Lowell’s ethnographic writing: her intertextual travel. As a traveler in the world of texts,

Book Title: Fighting Words-Religion, Violence, and the Interpretation of Sacred Texts
Publisher: University of California Press
Author(s): Renard John
Abstract: One of the critical issues in interreligious relations today is the connection, both actual and perceived, between sacred sources and the justification of violent acts as divinely mandated. Fighting Wordsmakes solid text-based scholarship accessible to the general public, beginning with the premise that a balanced approach to religious pluralism in our world must build on a measured, well-informed response to the increasingly publicized and sensationalized association of terrorism and large-scale violence with religion. In his introduction, Renard provides background on the major scriptures of seven religious traditions-Jewish, Christian (including both the Old and New Testaments), Islamic, Baha'i, Zoroastrian, Hindu, and Sikh. Eight chapters then explore the interpretation of select facets of these scriptures, focusing on those texts so often claimed, both historically and more recently, as inspiration and justification for every kind of violence, from individual assassination to mass murder. With its nuanced consideration of a complex topic, this book is not merely about the religious sanctioning of violence but also about diverse ways of reading sacred textual sources.
Link: http://www.jstor.org/stable/10.1525/j.ctt1ppx1q

CHAPTER 7 The Memory Artist from: Rifle Reports
Abstract: News from afar sometimes seems to bear an uncanny resemblance to one’s own remembered past. This is not because of the banal redundancy of events but because of memory’s interpretive reach and its inclination to refurbish itself in contemporary designs and novel images. In 1994, when I was collecting these stories, horrifying pictures of ethnic violence from around the world seemed to appear nightly on the television news. In central Africa, roadways were filled with thousands of starving, desperate people traveling toward unknown destinations. This made a big impression on my Karo informants. “That’s exactly how it was here,” they

5 The Ascent of Infinite Space: from: The Fate of Place
Abstract: From Archytas’s challenging conundrum we can derive a more momentous question: not whether an outstretched hand or staff can reach out into something (or nothing) but whether the whole world(Le., the physical cosmos as one entity) can move. And if the world moves,in what, into what,does it move? These questions vexed philosophers and theologians of the Middle Ages—construing this period as the entire era stretching between A.D. 600 (a date that marks the demise of Hellenistic and Neoplatonic philosophy) and A.D. 1500 (when the Renaissance was fully alive in Italy). Whichever way you answer such questions,

6 Modern Space as Absolute: from: The Fate of Place
Abstract: To turn to the seventeenth century is to plunge into a turbulent world in which alchemy vied with physics, theology with philosophy, politics with religion, nations with each other, individuals with their anguished souls. No single treatment can do justice to this multifarious period of human history. We can, however, pick our way through it by attending to an assortment of figures who occupied themselves expressly with questions of place and space: Gassendi, Newton, Descartes, Locke, and Leibniz. Each of these thinkers—with the exception of Locke—was also a prominent scientist, and this double identity is no accident. To

8 Modern Space as Relative: from: The Fate of Place
Abstract: We have just witnessed a revealing vacillation—by no means the first we have encountered—between an absolutist and a relativist conception of space: between the view that space is one vast (and usually empty) arena and the alternative view that it consists entirely in relations between things. Descartes, in attempting to do justice to both conceptions by his distinction between internal and external place, ends by doing justice to neither. His compromise is as unsatisfying as were earlier middle-ground solutions to the problem of the void (e.g., the idea of the world as a finite plenary presence surrounded by

9 Modern Space as Site and Point: from: The Fate of Place
Abstract: Leibniz displayed a special alertness to the metaphor of organism—its dynamical aspects, its animating force, its inherent vitalism. Far from being something merely mechanistic, the organic body of the monad—which we have seen to be intimately tied to place—is a “living being” or “divine machine.”¹ Since every monad is in effect a world filled with monads at increasingly minuscule levels, organicity extends to everything in the end: “There is a world of creatures, living beings, animals, entelechies, souls, in the smallest particle of matter.”² Hence every bit of matter can be compared to a pond filled with

11 Proceeding to Place by Indirection: from: The Fate of Place
Abstract: What, on Freud’s view, dreams provide for an understanding of the unconscious mind—a via regia,a “royal road”—the body has provided for place, which by the end of the nineteenth century had come to be as repressed the libidinal contents of the unconscious mind. Nevertheless, promising productive as bodily inroads into place have shown themselves to be, they not exhaust the modes of effective reentry to the place-world. In this chapter we shall consider the contributions of someone who neglected the role of body in implacement but who managed to find other means of access to place as

Book Title: Controlling Contested Places-Late Antique Antioch and the Spatial Politics of Religious Controversy
Publisher: University of California Press
Author(s): Shepardson Christine
Abstract: From constructing new buildings to describing rival-controlled areas as morally and physically dangerous, leaders in late antiquity fundamentally shaped their physical environment and thus the events that unfolded within it. Controlling Contested Placesmaps the city of Antioch (Antakya, Turkey) through the topographically sensitive vocabulary of cultural geography, demonstrating the critical role played by physical and rhetorical spatial contests during the tumultuous fourth century. Paying close attention to the manipulation of physical places, Christine Shepardson exposes some of the powerful forces that structured the development of religious orthodoxy and orthopraxy in the late Roman Empire.Theological claims and political support were not the only significant factors in determining which Christian communities gained authority around the Empire. Rather, Antioch's urban and rural places, far from being an inert backdrop against which events transpired, were ever-shifting sites of, and tools for, the negotiation of power, authority, and religious identity. This book traces the ways in which leaders like John Chrysostom, Theodoret, and Libanius encouraged their audiences to modify their daily behaviors and transform their interpretation of the world (and landscape) around them. Shepardson argues that examples from Antioch were echoed around the Mediterranean world, and similar types of physical and rhetorical manipulations continue to shape the politics of identity and perceptions of religious orthodoxy to this day.
Link: http://www.jstor.org/stable/10.1525/j.ctt5vjzxb

Book Title: The Wherewithal of Life-Ethics, Migration, and the Question of Well-Being
Publisher: University of California Press
Author(s): Ouédraogo Ibrahim
Abstract: The Wherewithal of Lifeengages with current developments in the anthropology of ethics and migration studies to explore in empirical depth and detail the life experiences of three young men - a Ugandan migrant in Copenhagen, a Burkina Faso migrant in Amsterdam, and a Mexican migrant in Boston - in ways that significantly broaden our understanding of the existential situations and ethical dilemmas of those migrating from the global south. Michael Jackson offers the first biographically based phenomenological account of migration and mobility, providing new insights into the various motives, tactics, dilemmas, dreams, and disappointments that characterize contemporary migration. It is argued that the quandaries of African or Mexican migrants are not unique to people moving between 'traditional' and 'modern' worlds. While more intensely felt by the young, seeking to find a way out of a world of limited opportunity and circumscribed values, the experiences of transition are familiar to us all, whatever our age, gender, ethnicity or social status - namely, the impossibility of calculating what one may lose in leaving a settled life or home place; what one may gain by risking oneself in an alien environment; the difficulty of striking a balance between personal fulfillment and the moral claims of kinship; and the struggle to know the difference between 'concrete' and 'abstract' utopias (the first reasonable and worth pursuing; the second hopelessly unattainable).
Link: http://www.jstor.org/stable/10.1525/j.ctt7zw54w

8 Alternate Histories in the Classroom from: Whose History?
Abstract: The recent publication of Nicholas Hasluck’s Dismissal(2011) is timely in these regards. Alternate histories are usually set amidst the great events of world history — Napoleon, Hitler and Nazism, and so on. Indeed, as Croome (2011) has stated, in what might amount to a throwaway line, alternate history is ‘a genre often undermined in Australia by the sense that

3 An artist in the making: from: Framing French Culture
Author(s) West-Sooby John
Abstract: Empirical observations of the natural world were indeed indispensable to the European Enlightenment ambition of obtaining a complete and taxonomic knowledge

7 The return of Trauner: from: Framing French Culture
Author(s) McCann Ben
Abstract: It is a truth universally acknowledged that set designers create the space in which films take place. But, as Alessio Cavallaro reminds us, set designers 'never simply replicate reality: they always involve the artificial creation of a world … carefully selected to generate a particular aesthetic or mood that draws the audience into the story'.¹

11 Georges Bataille's Manet and the 'strange impression of an absence' from: Framing French Culture
Author(s) Sheaffer-Jones Caroline
Abstract: In Manet³, Georges Bataille focuses on the life and work of Édouard Manet, undoubtedly one of the greatest painters in the Western world and considered by some to be the founder of modern art.⁴ Bataille's text, which opens with a chronology of detailed biographical and historical information, was originally published with some black-and-white reproductions in 1955 by Albert Skira Editions and now appears in volume 9 of hisŒuvres complètes after Lascaux ou la naissance de l'art. The juxtaposition ofManetwith this piece on the birth of art is not without significance, as Bataille examines the artist's extraordinary status

4.1 Quellenforschung from: The Making of the Humanities, vol. III
Author(s) Most Glenn W.
Abstract: A century ago, one of the most important modes of research in the professional study of Greco-Roman antiquity as well as in a number of other fields was a recently developed specialty called by its admirers (back then it had no opponents) ‘ Quellenforschung’. By decomposing the compilatory handbooks produced by the erudition of late antiquity into their various sources and establishing the relations of dependence among them, the adepts of this method sought to trace back reports about a variety of aspects of the ancient world – primarily philosophy and history, but also religion, law, sculpture, and other matters –

4.3 ‘Big Science’ in Classics in the Nineteenth Century and the Academicization of Antiquity from: The Making of the Humanities, vol. III
Author(s) Baertschi Annette M.
Abstract: The digital revolution of the past years has profoundly changed higher education and the academic world in general. Not only has ‘much of the teaching and learning apparatus moved online’, thus effectuating new forms of classroom instruction, but ‘the computational technologies and methodologies’ available today have also ‘transformed research practices in every discipline’.¹ The digital humanities in particular have created exciting new tools, which have attracted a lot of attention within the scholarly community and received positive media coverage.² This in turn has boosted public interest in humanities research, especially in relation to new technologies that ‘facilitate insights into history,

6.1 Embracing World Art: from: The Making of the Humanities, vol. III
Author(s) Mersmann Birgit
Abstract: Within the realm of modernizing the humanities, the aspiration of art history to transform into a universal discipline and modern science manifests itself as a cultural, anthropological, and spatial orientation toward world art and universal history. The ground for this modern shift was prepared by the universalization of art as based on the concept of mutual cultural influences and historical transfers. At the turn from the nineteenth to the twentieth century, art history joined forces with subbranches of history such as universal history and cultural history. Through these interdisciplinary linkages, it also opened to a new self-definition and revaluation as

8.3 Cross-Cultural Epistemology: from: The Making of the Humanities, vol. III
Author(s) Johansson Perry
Abstract: European sinology since Matteo Ricci (1552-1610), founder of the Jesuit mission in China, was occupied with interpreting the Chinese classics, unpacking the learned worldview of the elite that adhered to them.¹ However, the Swedish explorer Sven Hedin’s late-nineteenth-century rediscovery of ancient hidden cities buried along the Silk Road unleashed a new wave of sinology [Fig. 25]. The magnificent collections of Silk Road material that Paul Pelliot, Aurel Stein, and Albert Grunwedel then plundered provided European scholars with previously unknown source material that the Chinese themselves could not easily consult. Hedin’s find sparked a modern direction in sinology and inspired Western

10.2 The Weimar Origins of Political Theory: from: The Making of the Humanities, vol. III
Author(s) Marshall David L.
Abstract: With a frequency that is quite remarkable, contemporary political theorists in the Anglophone world continue to speak of the Weimar Republic as a decisive point of origin for their field of inquiry. Of course, the field has many sources (some modern, some ancient), but ‘the Weimar origins of political theory’ is a key topos. Thus, in 1988, John Gunnell, perhaps the most relentless scholar on this issue, could write that ‘the contemporary estrangement of political theory from political science is in large measure the product of a quarrel that originated in the challenge to the values of US political science

1 Writing Basically from: Writing Theologically
Author(s) Newton Richard
Abstract: Writing has played a pivotal role in the formation and spread of the Christian witness. In the prologue to the Gospel of John, we find an illuminating image of this relationship. “In the beginning was the Word, and the Word was with God, and the Word was God.”¹ The evangelist likens Christ to “the Word” (Greek ho logos, think “logic”), the very expression of reason, present since before creation and enlightening the world ever since. The apostle Paul tells the Corinthians that Jesus’ passion and resurrection happened “in accordance with the scriptures.”² These “scriptures” (Greektas graphas, imagine “graphics”) or,

5 Writing Creatively from: Writing Theologically
Author(s) Yarber Angela
Abstract: Creative words and creative potential burst the world into being, according to the theology of the creation narratives of the opening chapters of Genesis. In John, Jesus was and is and becomes the Word. With words, God calls forth life and trees, stars and sunsets, oceans and rivers, animals and humanity. Color, design, beauty, creativity, and wonder are encapsulated—as best they can be—in words. And as best we can, we use our finite words to capture the infinite. Theology—faith seeking understanding—is most often articulated in language, words, sentences, grammar, structure, paragraphs, papers, and books. As a

6 Writing Publicly from: Writing Theologically
Author(s) Kim Grace Ji-Sun
Abstract: I grew up in the days of the door-to-door encyclopedia salesman. I remember the day when a clean-cut, well-dressed man knocked on our apartment door to sell the twenty-six-volume World Book Encyclopedia. We were recent immigrants and could not speak English fluently. We had few worldly possessions and the last thing we needed in our home was a twenty-six-volume encyclopedia.

Book Title: Power and Politics in the Book of Judges-Men and Women of Valor
Publisher: Augsburg Fortress Publishers
Author(s): Yoder John C.
Abstract: Power and Politics in the Book of Judges studies political culture and behavior in premonarchic Israel, focusing on the protagonists in the book of Judges. Although the sixth-century BCE Deuteronomistic editor portrayed them as moral champions and called them “judges,” the original bardic storytellers and the men and women of valor themselves were preoccupied with the problem of gaining and maintaining political power. These “mighty ones” were ambitious, at times ruthless; they might be labeled chiefs, strongmen, or even warlords in today’s world. John C. Yoder considers the variety of strategies the men and women of valor used to gain and consolidate their power, including the use of violence, the redistribution of patronage, and the control of the labor and reproductive capacity of subordinates. They relied heavily, however, on other strategies that did not deplete their wealth or require the constant exercise of force: mobilizing and dispensing indigenous knowledge, cultivating a reputation for reliability and honor, and positioning themselves as skillful mediators between the realms of earth and heaven, using their association with YHWH to advance their political, economic, or military agenda.
Link: http://www.jstor.org/stable/j.ctt12878ws

4 Justice and Our Moral Universe from: Sin Boldly!
Abstract: Like the outer shell of a Kosta Boda bowl, the outer shell of the soul’s world is the moral universe. The moral universe is structured according to the principles of justice. We invoke these principles of justice—such as goodness, rightness, fairness, caring, loyalty, authority, and sanctity, when engaging in self-justification. However, we rarely stop to analyze our worldview, which includes our moral universe. We take it for granted, even though without it our very souls would disintegrate into emptiness.

10 Faith as Belief from: Sin Boldly!
Abstract: We all live with faith. We all trust something, whether we think about it or not. We could not negotiate our world on a daily basis without trusting most of what makes up our world. When driving, we trust that the driver coming in the opposite direction will not cross the median and hit us head-on. The child trusts that the ropes on the swing will not break. The scientist trusts that the natural world is rational; and this trust makes experimentation and the pursuit of new knowledge possible. Faith as trust provides an unconscious prop for the theater of

CHAPTER THREE What Happens in Lycidas? from: Lyric Apocalypse: Milton, Marvell, and the Nature of Events
Abstract: Can we conceive of the apocalypse as something other than an ultimate compensation for defeat, loss, or weakness, as an event valuable and desirable for reasons other than the promised triumph of the godly? This is a particularly pressing question for a poem that promises (and, in its 1645 version, celebrates) the fall of its enemies and a future world of new pastures, all in the process of commemorating a friend’s death. Lycidas, instead of responding to loss with mourning, consolation, or revolution, imagines this temporal event as essentially apocalyptic, an immanently and immediately apprehensible revelation. Especially in its later,

Conclusion. from: Lyric Apocalypse: Milton, Marvell, and the Nature of Events
Abstract: So ending, it turns out, is much more difficult than it appears. Modern popular psychology to the contrary, closure and resolution are actually quite easy, insofar as they turn the world into a series of problems to be solved, riddles to be unraveled. Ending is difficult, for humans at least, because it entails stopping something without being recognized for doing so, either with the praise of one’s fellows or the spoils of victory in a strategic contest. The modern discomfort with endings can be encapsulated in one concept: the “postapocalyptic.” The postapocalyptic, no matter how horrific, promises us that the

Habermas, Derrida, and the Question of Religion from: The Trace of God: Derrida and Religion
Author(s) GORDON PETER E.
Abstract: In the history of religion the arrival of the millennium is often imagined as the έσχατον, an end of history or “end-time” that brings an apocalyptic and ultimate answer to all human questions. But the perennial quarrel between religion and philosophy can hardly be illustrated with greater force than by recalling that for Socrates the practice of philosophy remains forever marked by άπορεία. It is a mode of critical interrogation or maieuticsthat is always incomplete, and that must forever exceed or undo any ideal of plenitude. In this sense, although its detractors consign philosophy to the ostensibly unworldly realm

3 Wittgenstein: from: Ostension
Abstract: When G. E. Moore wished to refute skepticism about the existence of the external world, he proved the existence of two hands as follows: “By holding up my two hands, and saying, as I make a certain gesture with the right hand, ‘Here is one hand’, and adding, as I make a certain gesture with the left, ‘and here is another.’”² Moore thought the proof worked because he knew that the premise was true. As readers of Wittgenstein’s On Certaintyare aware, Moore’s use of the word “know” greatly troubles Wittgenstein. In thinking it through, Wittgenstein realizes that a skeptic

4 Merleau-Ponty: from: Ostension
Abstract: Edmund Husserl, the founder of the phenomenological movement, focused his research primarily on the origin of mathematics, logic, and science. Yet the phenomenological method of investigation bore fruit in other areas as well. His Ideas II, which circulated in manuscript form to Heidegger and later to Merleau-Ponty, proved revolutionary for its inquiry into the living body and the surrounding world.² Heidegger finds attractive Husserl’s new emphasis on the “experiential context as such.”³ Indeed, Merleau-Ponty avers that Heidegger’sBeing and Time“springs from an indication given by Husserl and amounts to no more than an explicit account of the ‘natürlicher weltbegriff’

10 Metaphysics: from: Ostension
Abstract: Woody Allen joked that he was expelled from college because he cheated on a metaphysics exam: “I looked into the soul of the boy sitting next to me.”² In this book, I have followed the mainstream position of Western philosophy and science that literal mind reading or a “sixth sense” is not a natural human endowment. Instead, animate movement effectively enables our minds to commune so that we can subsequently share the world in speech. In this chapter on metaphysics, I wish to clarify conceptually the resources involved in sharing the world.

Book Title: Myth and Scripture-Contemporary Perspectives on Religion, Language, and Imagination
Publisher: SBL Press
Author(s): Callender Dexter E.
Abstract: Essays that explore how myth sheds light on the emergence of scriptureExamples drawn from the Ancient Near East, Hebrew Bible, New Testament, and Greco-Roman worldArticles by experts from a range of disciplines
Link: http://www.jstor.org/stable/j.ctt1287n15

“Myth” in the Old Testament from: Myth and Scripture
Author(s) Rogerson J. W.
Abstract: For the sake of clarity, I begin with an attempt to define the main terms that I shall use in this lecture. I wish to distinguish between the terms myths, mythological elements, andmyth. The easiest term to define ismyths. Myths are literary phenomena. They can be transmitted either orally or in writing, and can be recognized as myths on account of their content. They are often stories about gods or narratives about the origin of the world and the human race, or attempts to explain the fate of humanity, attempts that are placed in the context either of

The Shape of John’s Story: from: Memory and Identity in Ancient Judaism and Early Christianity
Author(s) Thatcher Tom
Abstract: This essay will engage two foundational premises of Barry Schwartz’s theoretical model to address the long-debated questions of the “outline” of the Gospel of John and, secondarily, of the relationship between the structure of John’s narrative and the actual past of the world outside that text. In view of the obvious differences in structure and presentation between the Fourth Gospel (FG) and the Synoptics, and following Clement of Alexandria’s well-worn theorem that John’s is a “spiritual Gospel” (Eusebius, Hist. eccl. 6.14.5–7), commentators have tended to assume that FG’s outline is essentially a function/expression of its author’s theology and/or literary

Social Memory and Commemoration of the Death of “the Lord”: from: Memory and Identity in Ancient Judaism and Early Christianity
Author(s) Duling Dennis C.
Abstract: Paul’s attempt to resolve factions related to the Lord’s Supper meal at Corinth (1 Cor 11) poses a series of questions. Were the divisions based on ethnic divisions between Judeans and Gentiles, for example, differences in dietary restrictions? Were the factions reflective of social stratification in the Greco-Roman world? Did they mirror tensions in banquet customs in the broader culture? Did the usual living and dining spaces in which Christians gathered contribute to the divisions? What was Paul’s approach for resolving the differences, and was he successful in resolving them? Particularly for the purposes of the present volume, how did

On Some Limitations of the Definition of the Dispositive “Cinema” from: Cine-Dispositives
Author(s) Gaudreault André
Abstract: At the conference at which this paper was presented, two participants made a reference to Guillaume Apollinaire without consulting each other beforehand. François Albera first pointed out that, according to the author of “The New Spirit and the Poets,” poets wanted to be able some day “to mechanize poetry as the world has been mechanized.”³ For my part, I projected an excerpt of the poem used here as an epigraph and straightforwardly titled “Before the Cinema.” No intention or planning, no machination should be read into this coincidence, which is first and foremost the result of chance. Still, the coincidence

1 Folklore, Film, and Video: from: Documenting Ourselves
Abstract: The folklore documentaryis ubiquitous. In a world bombarded by visual images, most of us have become not only receivers of the image but its manipulators as well. We take photographs, produce home movies, and shoot videotape of life’s events. Often, these visual documents represent the realm of folklore: they record such events as birthday parties, weddings, ethnic gatherings, and religious occasions. At the same time, the films and videos we create reveal much about ustous and others.¹ As a folklorist, filmmaker, and videographer, I believe the use of film and video becomes a reflexive process of interpreting

1 Promised Land: from: New Strangers in Paradise
Abstract: Fiction and history in the era after World War II are interlocking journeys by immigrants to America’s shores. This immigrant tide in contemporary American fiction is global, flowing across diasporas, borders, and postcolonial terrains. From the Holocaust to the Haitian and Cuban boatlifts, many of the departures and arrivals are reflections of recent historical traumas, creating in fiction what Bharati Mukherjee terms “odysseys of dislocation” (Woodford 2). Immigration for America’s short story writers and novelists today is the representation of radically new desires by the world’s uprooted peoples, an allegory chronicling the evolution of a multicultural nation-state.

1 Theoretical Background from: The Shriek of Silence
Abstract: “Let him who wants fervor not seek it on the mountain peaks,” the Maggid of Mezeritch once said. “Rather let him stoop and search among the ashes” (see Wiesel, Souls71). Since 1945, however, the world has lived on a mountain of ashes—the ashes of children, ashes of God’s chosen, ashes of God Himself. The winds of Auschwitz have quite literally, quite graphically, scattered the people of the Covenant, and with them the Covenant itself, over the face of the earth. The people inhabit the soil that yields our bread; they haunt the air we breathe. I have heard

4 The Death of the Child from: The Shriek of Silence
Abstract: “I want to see with my own eyes the lamb lie down with the lion,” says Ivan to his brother Alyosha, “and the victim rise up and embrace his murderer. I want to be there when everyone suddenly understands what it has all been about. All the religions of the world are built on this longing, and I am a believer. But then there are the children, and what am I to do about them?” (Dostoyevsky 225). That is the question with which we now collide in our movement toward the visceral recesses of the event we term the Holocaust

6 The Resurrection of the Self from: The Shriek of Silence
Abstract: Elie Wiesel has written, “It is not given to man to begin; that privilege is God’s alone. But it is given to man to begin again—and he does so every time he chooses to defy death and side with. the living” ( Messengers32). Many commonly view art as a kind of hubris, whereby a mere mortal assumes or unsurps the role of the Creator to call a world into being. Such a view cannot apply to the Holocaust novel. There the mortal does not create but re-creates; there the author does not begin but begins again. “My purpose and the

7 The Implication of the Reader from: The Shriek of Silence
Abstract: In The Dialogic ImaginationMikhail Bakhtin argues that the novel “and the world represented in it enter the real world and enirch it, and the real world enters the work and its world as part of the process of its creation, as well as part of its subsequent life, in a continual renewing of the work through the creative perception of listeners and readers” (254). This statement describes what we have called a phenomenological approach to the novel as an event. Examining what occurs in the process of the novel’s creation, we deal not only with author and character but

8 Parables of Perfected Vision: from: Passage to the Center
Abstract: “Without needing to be theoretically instructed, consciousness quickly realizes that it is the site of variously contending discourses,” Heaney remarked in Crediting Poetry(13). Within the context of his Nobel lecture, Seamus Heaney’s observation reminds the reader that even the apparent innocence of childhood is in fact nothing less than a school “for the complexities of his adult predicament.” In a profound sense, Heaney’s insight at once harkens back to the narrow limits of his first world, as well as the nexus of forces that constitutes its ground. At the same time, it illuminates Heaney’s artistic passage beyond his home,

2 London Can Take It: from: Whistling in the Dark
Abstract: In 1939 London was the largest city in the world, the world’s busiest port, and the home of more than eight million people. Greater London consisted of many urban boroughs and two administratively designated “cities”: the ancient city of London, consisting of one square mile and home to its financial district, and the adjacent city of Westminster, where most government business was enacted. Around the core of these two cities the boroughs spread in concentric circles for miles, each with its own personality and self-contained neighborhoods. Financially and commercially London was one of the most powerful cities on earth, though

Book Title: God--The World's Future-Systematic Theology for a New Era
Publisher: Augsburg Fortress Publishers
Author(s): Peters Ted
Abstract: God—The World’s Future has been a proven and comprehensive textbook in systematic theology for over twenty years. Explicitly crafted to address our postmodern context, Peters explains the whole body of Christian historical doctrine from within a “proleptic” framework, “whereby the gospel is understood as announcing the pre-actualization of the future consummation of all things in Jesus Christ.” Peters skillfully deploys this concept not only to organize the various theological areas or loci but also to rethink doctrines in light of key postmodern challenges from ecumenism, critical historical thinking, contemporary science, and gender and sexuality issues. The Third Edition is thoroughly revised with updated chapters, additional chapters, updated annotations and bibliographies, and further elaborations in light of recent developments in method and theological reflection. This classic text opens up systematic theology in new dimensions, retrieving traditional categories and topics for a new generation of students and learners to give a fresh reading of Christian theology and articulation of the liberating message of the gospel of God’s grace for the future of the world.
Link: http://www.jstor.org/stable/j.ctt13wwwrr

4 God and the Continuing Creation from: God--The World's Future
Abstract: To think of the world as a creation implies belief in a creator who is the “maker of heaven and earth, and of all things visible and invisible.” This raises the question: How does God make heaven and earth and everything else? Although no easy answer can be given, explicating the symbols relating to the gospel provides a response. Just as the experience of the gospel with the Son of God led to the understanding of God as Father, so also the experience of new creation in the gospel will have an impact on our understanding of newness regarding the

9 The Holy Spirit from: God--The World's Future
Abstract: Air is a source of power. As I pointed out in the chapter on becoming human, this identification of spirit with air was widespread in the ancient world. Perhaps the phenomenological origin of such thinking is the observation that breath and life belong together. Just as the invisible wind

10 The Church from: God--The World's Future
Abstract: The church is the historical arc between two terminals, Easter and the consummation. The church has been given the charge of bringing light to the world in this period while we await the full shining glory of God when even the sun will be surpassed in radiance. In the partial darkness of the present aeon, however, we must push on, following the path that the lamp of God’s word illumines, a word made audible in the church’s preaching, made visible in the celebration of the sacraments, and made tangible in the ministry of reconciling love.

And There’s Another Country: from: Metaphor and the Ancient Novel
Author(s) Slater Niall W.
Abstract: Much of what still shapes our discussion of Heliodorus’s extraordinary Aethiopicaflows from two seminal articles published in 1982, by John Morgan and Jack Winkler.¹ Both called attention to the remarkable interest the author took in the polyglot nature of the novel’s world and to the problems of translation or mutual incomprehension which that polyglot world entailed. While Morgan emphasized the role Heliodorus’s portrayal of translation difficulties played in fashioning a realistic affect for the novel’s narrative mode, Winkler saw the same comments primarily as further evidence for the hermeneutic comedy of the novel’s complex narrative and the perpetual problems

1 The Question of Otherness from: Aspects of Alterity: Levinas, Marcel, and the Contemporary Debate
Abstract: We are told that our postmodern age is characterized by the breakdown of Grand (or “Master”) Narratives, the overarching systems that allow us to make sense of the world as a unified whole, as a cosmos rather than a chaos. In his famous report on knowledge, Jean-François Lyotard asserts that “incredulity toward metanarratives” is the very definition of postmodernity.¹ Without recourse to these guiding narratives, we find ourselves in a situation of paralogy, confronted by a host of “petite narratives.” These petite narratives express diverse perspectives and frequently take part in incommen-surable “language games,” each of which is as (il)legitimate

2 Emmanuel Levinas from: Aspects of Alterity: Levinas, Marcel, and the Contemporary Debate
Abstract: These passages, both alluded to by Levinas in various places, underscore the impetus of his thought, which argues that ethical responsibility is more fundamental than ontology, inverting twenty-five hundred years of philosophy by showing that “man’s relation to the other is prior to his ontological relation to himself (egology) or to the totality of things that we call the world (cosmology).”¹ Although his work is exceptionally focused in its concern for the other, Levinas’s philosophy is extensive enough that a complete treatment of it is beyond the scope of this project, which demands that we summarize Levinas’s philosophy and focus

9 Wonder from: Tastes of the Divine: Hindu and Christian Theologies of Emotion
Abstract: Faced with eruptions of the wondrous across the world’s religious traditions, we seek manageable strategies for making them comprehensible. Interreligious dialogue often takes its point of

The Third Life of Saint Teresa of Jesus from: Material Spirit: Religion and Literature Intranscendent
Author(s) Paden Jeremy
Abstract: In this villancicoby Saint Teresa of Jesus,¹ the verb “to die” has three meanings: it designates the psychical and physical act by which the soul uncouples itself from the body in order to start heading down the way of dust (the physical death mentioned in the second half of the refrain, “… because I do not die”); it signifies the terrible suffering undergone by one who “experiences” God but does not die physically and thus definitively leave behind the prison of the body (the agony of this world, given expression in the first part of the refrain, “For I

15 Seeing Catholicly: from: The Catholic Studies Reader
Author(s) O’DONNELL ANGELA ALAIMO
Abstract: In her poem “The Robin’s My Criterion for Tune,” Emily Dickinson attempts to describe the peculiar vision that powers her imagination and informs her poetry. With typical deftness, she states simply, “I see—New Englandly.” Anyone who has read even a few of Dickinson’s poems—each sparse and spare, yet offering up food for the soul even the angels might savor—recognizes exactly what she means by this. Dickinson’s geographic home, an accident of her birth, has located her in the universe, given her a vantage point from which to see the world and a language to engage it. The

CONCLUSION: SUSPECT DESIRES: from: Veiled Desires: Intimate Portrayals of Nuns in Postwar Anglo-American Film
Abstract: When I originally conceived this study, I envisagedDead Man Walkingas “the light at the end of the road” for the representational journey that women religious take in postwar popular film. It would have been satisfying to conclude on an uplifting note with a film that means so much to contemporary nuns and that honors their continuing work of making Christ’s compassionate presence felt in a troubled world. The intense and life-changing events inDead Man Walkingtake place at Easter, the supreme Christian celebration, when the God-man who humbled himself on the Cross rose from the dead, and

6 Attention and Responsibility: from: The Phenomenology of Prayer
Author(s) WIRZBA NORMAN
Abstract: According to Aristotle (in On Interpretation, 17 A 4–5), prayer is a logos or speech that is not susceptible to truth or falsity. Unlike declarative propositions that assume a possible correspondence between our words and the affairs of the world—a correspondence that can be checked or verified by the methods of scientific observation—prayers do not illuminate or clarify the world in the way that more or less scientific statements do. They cannot be tested according to the rigors of scientific procedure because they follow a different grammar, obey rules of use in which considerations other than truth

8 Heidegger and the Prospect of a Phenomenology of Prayer from: The Phenomenology of Prayer
Author(s) CROWE BENJAMIN
Abstract: At the beginning of the last century, Martin Heidegger presented the world with his own views on the nature and tasks of phenomenology. Following

Despoiling the Egyptians—Gently: from: Gazing Through a Prism Darkly: Reflections on Merold Westphal's Hermeneutical Epistemology
Author(s) DESMOND WILLIAM
Abstract: Merold Westphal is one of the most significant interpreters of Hegel in the English-speaking philosophical world. He has worked on Hegel for the whole of his academic career. His first book, History and Truth in Hegel’s Phenomenology, is still referred to with continuing respect for the help it offers students in finding their way through Hegel’s labyrinthine work.¹ Westphal was also one of those thinkers intimately involved from early on in the “Hegel revival” in the United States, as well as more generally in the Anglo-American world. He served as vice president and program chair for a biennial meeting whose

Remaining Faithful: from: Gazing Through a Prism Darkly: Reflections on Merold Westphal's Hermeneutical Epistemology
Author(s) WYSCHOGROD EDITH
Abstract: Thinking about religion in postmodernity may make strange bedfellows, stranger even than those allegedly made by politics. In this context, Merold Westphal makes a compelling case for linking the seemingly incompatible faith claims of Christianity and the indeterminacy, randomness, and paralogistic strategies that are generally attributed to postmodern philosophers (without entering the fray of what counts as post) from whose worlds God has often been evacuated and rejected as an appropriate philosopheme. In Overcoming Onto-Theology, a collection of essays most of which were published between 1993 and 2001, he expands and comments upon recent critiques of ontotheology, from Heidegger’s exhumation

Hospitality—Under Compassion and Violence from: The Conditions of Hospitality: Ethics, Politics, and Aesthetics on the Threshold of the Possible
Author(s) DUFOURMANTELLE ANNE
Abstract: Hospitality has become the gateway to hell. I am aware that this might sound hyperbolic—I do, however, mean it seriously. One could picture Cerberus, in the antique representations of hell, guarding the entry to the netherworld, or Horus, in Egyptian mythology, weighing the good and bad actions as they are presented to him by those newly arrived, as figures of radical hospitality, since they are the ones that separate the living from the dead. In the face of today’s political rules, hospitality is not an invitation for a better life—at most, it offers a shelter—but a fully

Transcending Transcendence, or: Transcendifferances: from: The Conditions of Hospitality: Ethics, Politics, and Aesthetics on the Threshold of the Possible
Author(s) CLAVIEZ THOMAS
Abstract: Transcendence has recently come under attack. It has come under suspicion in the entire debate about our globalized world, in theoretical discussions about cosmopolitanism, and in political manifestos that debate how to deal with the global village we have perceived our planet to be. And in a village, as is well known, everybody is each other’s neighbor.

Toward a Mutual Hospitality from: The Conditions of Hospitality: Ethics, Politics, and Aesthetics on the Threshold of the Possible
Author(s) IRIGARAY LUCE
Abstract: In some cultures, hospitality does not raise any problem. In these cultures, which are generally feminine ones, the world is open, as is life itself. All, men and women, are children of a mother, in particular of the mother as nature. Thus peace governs, and also hospitality.

Introduction from: Bruno Latour in Pieces: An Intellectual Biography
Abstract: Bruno Latour has many faces.¹ He is known to many as an ethnographer of the world of everyday technology who in meticulous studies has shown how seemingly trivial things, like a key or a safety belt, actively intervene in our behavior. Others know Latour as an essayist very well versed in theory who charged the philosophers of postmodernity—principally Lyotard and Baudrillard but also Barthes, Lacan, and Derrida—that their thinking merely revolves around artificial sign-worlds and who confronted them with the provocative assertion that “we have never been modern.”

ONE Exegesis and Ethnology from: Bruno Latour in Pieces: An Intellectual Biography
Abstract: Beaune is one of France’s most famous and important wine centers. The small city in Burgundy is also the birthplace of two important scientists: in 1746 the mathematician Gaspard Monge, and in 1830 the physiologist Étienne-Jules Marey. Unsurprisingly for this region of the world, wine is one of the connecting links between Monge and Marey. Both scientists came from families of winegrowers and wine merchants—the two families had actually joined forces for a time in the late eighteenth century. And even the scientific work of these two sons of Beaune was associated: although their subjects could not have been

Conclusion from: Bruno Latour in Pieces: An Intellectual Biography
Abstract: We do not have to decide for ourselves what makes up our world, who are the agents “really” acting in it, or what is the quality of the proofs they impose upon one another. Nor do we have to know in advance what is important and what is negligible and what causes shifts in the battle we observe around us. (PF 9)

Exploring New Questions for Theological Anthropology from: Questioning the Human: Toward a Theological Anthropology for the Twenty-First Century
Author(s) Van Stichel Ellen
Abstract: What does it mean to be human? In today’s context, this fundamental question lies at the heart of many debates in the Church and the world. Unseen cultural, political, and scientific developments provoke new challenges that can no longer be tackled from traditional perspectives on the human being.¹ The familiar concepts theologians use to make sense of Christian beliefs about the human being have lost much of their purchase. Humanity is said to be created in God’s image and likeness, marked by sin but, through God’s grace, saved to a new life in Christ. But what do we mean by

CHAPTER 5 Neuroscience, Self, and Jesus Christ from: Questioning the Human: Toward a Theological Anthropology for the Twenty-First Century
Author(s) Davies Oliver
Abstract: Change in science involves a change in the way we understand materiality and the world around us. Since we ourselves are material as well as mind, what we think, or authoritatively hold, matter to be is significant for our own self-understanding. More than that, the introduction of the new science into our own embodied space, through new technologies, can even change our “contact” with the world: how we are in the world as self-aware creatures who are both mind and body at the same time. For anyone who doubts the potential of scientific advances to shape our humanity, it would

CHAPTER 7 The Gifted Self: from: Questioning the Human: Toward a Theological Anthropology for the Twenty-First Century
Author(s) Horner Robyn
Abstract: Vatican II remains a powerful and enduring symbol for many because it represents, above all, the preparedness of the Church to dialogue with all that is “genuinely human.” There can be few higher or more hope-filled expressions of engagement with the world than Gaudium et Spes. Nevertheless, in the same moment that, in this document and others, Vatican II was opening the windows of the Church to dialogue, it opened onto a modern world that was already passing—if, in fact, it had ever really been. As Lieven Boeve maintains, the correlative theology (that is, theology in dialogue with modernity)

3 The Changing Faces of Allegory: from: Structures of Appearing: Allegory and the Work of Literature
Abstract: In book 10 of The Republic, the philosopher accuses the poet of simply turning a mirror that reflects the empirical world, which is itself a mere reflection of an ideal world. In chapter 1 I argued that it is the philosopher who should stand accused of “knowing nothing but how to imitate, to lay on with words and phrases … in such fashion that others, equally ignorant, who see things only through words, will deem his words most excellent” (Republic599e). The phraseequally ignorantironically suggests Socrates’ position. Over and over again in the dialogues, Socrates claims his own

9 Deconstruction and Christian Cultural Theory: from: Overcoming Onto-Theology: Toward a Postmodern Christian Faith
Abstract: The prospects do not seem bright for an appropriation of postmodern insights in the service of a Cluistian interpretation and critique of contemporary culture. Philosophical postmodernism is widely seen as being, at best, the moral equivalent of leprosy and, at worst, the moral equivalent of AIDS. The need to demonize runs deep. How else do we persuade ourselves, in spite of the evidence to the contrary, that we are really good, the last, best hope of the world? So it is that the temptation to lump postmodernism together with Hitler and Stalin is simply irresistible to some.

CHAPTER 9 Derrida’s Ethics of Irresponsibilization; or, How to Get Irresponsible, in Two Easy Lessons from: For Derrida
Abstract: What in the world does Derrida mean by saying “the ethical can therefore end up making us irresponsible [ L’ethique peut donc être destinée à irresponsabiliser]” (GD, 61; DM, 89)? That is my central question in this chapter. It was first prepared for a conference on “irresponsibility” held at Nanyang Technological University from September 28 to September 30, 2006, though only the few first sentences plus the second half were presented there. My goal is to show how one gets irresponsible, how one irresponsibilizes oneself. I shall get help from Derrida, especially hisThe Gift of Death. I need all the

Book Title: Crediting God: Sovereignty and Religion in the Age of Global Capitalism- Publisher: Fordham University Press
Author(s): Vatter Miguel
Abstract: Tocqueville suggested that the people reign in the American political world like God over the universe.This intuition anticipates the crisis in the secularization paradigm that has brought theology back as a fundamental part of sociological and political analysis. It has become more difficult to believe that humanity's progress necessarily leads to atheism, or that it is possible to translate all that is good about religion into reasonable terms acceptable in principle by all, believers as well as nonbelievers. And yet, the spread of Enlightenment values, of an independent public sphere, and of alternative projects of modernitycontinues unabated and is by no means the antithesis of the renewed vigor of religious beliefs.The essays in this book shed interdisciplinary and multicultural light on a hypothesis that helps to account for such an unexpected convergence of enlightenment and religion in our times: Religion has reentered the public sphere because it puts into question the relation between God and the concept of political sovereignty.In the first part, Religion and Polity-Building,new perspectives are brought to bear on the tension-ridden connection between theophany and state-building from the perspective of world religions. Globalized, neo-liberal capitalism has been another crucial factor in loosening the bond between God and the state, as the essays in the second part, The End of the Saeculum and Global Capitalism,show.The essays in the third part, Questioning Sovereignty: Law and Justice,are dedicated to a critique of the premises of political theology, starting from the possibility of a prior, perhaps deeper relation between democracy and theocracy. The book concludes with three innovative essays dedicated to examining Tocqueville in order to think the Religion of Democracybeyond the idea of civil religion.
Link: http://www.jstor.org/stable/j.ctt13x026n

CHAPTER 5 Religion and the Public Sphere in Senegal: from: Crediting God: Sovereignty and Religion in the Age of Global Capitalism
Author(s) Diagne Souleymane Bachir
Abstract: Those who led Senegal to independence and established the institutions of the new state, notably Léopold Sédar Senghor and Mamadou Dia, intended it to be based on the philosophical foundation of a socialism that would be both African and spiritualist. And they also meant it to be secular. African socialism, spirituality, secularism, those were the concepts that were to guide the state toward modernity and development. Socialism had transformed Russia into a world power; it was at work in China and elsewhere to bring progress to the lives of the “damned of the earth.” It was logical to think that

CHAPTER 6 Should We Be Scared? from: Crediting God: Sovereignty and Religion in the Age of Global Capitalism
Author(s) Dreyfus Georges
Abstract: The last two decades or so have seen a spectacular transformation in the perception of the importance of religion in the contemporary world among Western intellectuals. Whereas religion was previously dismissed as irrelevant and kept apart from more respectable objects of intellectual discussions, it has emerged as the focus of numerous, though not always well-informed, discussions. This surge in interest follows a worldwide resurgence of religion in the modern world that even the most hardened secularists find hard to deny. Although this resurgence does not affect equally all parts of the planet, it is hard to dispute that in many

CHAPTER 13 The Religious Situation in the United States 175 Years After Tocqueville from: Crediting God: Sovereignty and Religion in the Age of Global Capitalism
Author(s) Casanova Joseé
Abstract: In America the most free and enlightened people in the world zealously perform all the external duties of religion.

INTRODUCTION from: Rethinking God as Gift: Marion, Derrida, and the Limits of Phenomenology
Abstract: In Christian theology, the way in which the relationship between God and human beings is accomplished is frequently described as gift. It is God’s self-gift that initiates this relationship, facilitates it, and enables it to be sustained. This is the meaning of grace: that God is for the world giver, gift, and giving, a trinity of self-emptying love who is beyond all imagining, and that in this gift what seems like an impossible relationship is made possible. So it is suggested in the letter to the Ephesians, that relationship with God—which is the very meaning of salvation—is made

Book Title: Human Rights, Inc.: The World Novel, Narrative Form, and International Law- Publisher: Fordham University Press
Author(s): SLAUGHTER JOSEPH R.
Abstract: In this timely study of the historical, ideological, and formal interdependencies of the novel and human rights, Joseph Slaughter demonstrates that the twentieth-century rise of world literatureand international human rights law are related phenomena. Slaughter argues that international law shares with the modern novel a particular conception of the human individual. The Bildungsroman, the novel of coming of age, fills out this image, offering a conceptual vocabulary, a humanist social vision, and a narrative grammar for what the Universal Declaration of Human Rights and early literary theorists both call the free and full development of the human personality. Revising our received understanding of the relationship between law and literature, Slaughter suggests that this narrative form has acted as a cultural surrogate for the weak executive authority of international law, naturalizing the assumptions and conditions that make human rights appear commonsensical. As a kind of novelistic correlative to human rights law, the Bildungsroman has thus been doing some of the sociocultural work of enforcement that the law cannot do for itself. This analysis of the cultural work of law and of the social work of literature challenges traditional Eurocentric histories of both international law and the dissemination of the novel. Taking his point of departure in Goethe's Wilhelm Meister, Slaughter focuses on recent postcolonial versions of the coming-of-age story to show how the promise of human rights becomes legible in narrative and how the novel and the law are complicit in contemporary projects of globalization: in colonialism, neoimperalism, humanitarianism, and the spread of multinational consumer capitalism.Slaughter raises important practical and ethical questions that we must confront in advocating for human rights and reading world literature-imperatives that, today more than ever, are intertwined.
Link: http://www.jstor.org/stable/j.ctt13x031j

PREAMBLE from: Human Rights, Inc.: The World Novel, Narrative Form, and International Law
Abstract: “Everyone knows, or should know, why human rights are important,” writes John Humphrey, Canadian legal scholar and first director of the United Nations Human Rights Division, in a commemorative essay on the fortieth anniversary of the adoption of the Universal Declaration of Human Rights (UDHR) by the UN General Assembly on 10 December 1948.¹ Almost unfailingly, books about international human rights open with one of two seemingly contradictory grandiloquent claims about their importance. The triumphalist version proclaims that human rights law and discourse have at last achieved some form of worldwide normativeness, and that we are now living in the

CHAPTER 5 Clefs à Roman: from: Human Rights, Inc.: The World Novel, Narrative Form, and International Law
Abstract: In a racially mixed school in a predominantly African-immigrant neighborhood of Paris, Mamadou Traoré, the young protagonist of Calixthe Beyala’s novel Loukoum: The ‘Little Prince’ of Belleville(1995), gets his first official lesson in international relations and French humanitarianism. “The world,” instructs his teacher with the kind of Caesarean confidence and precision that once trifurcated Gaul, “is divided into developed countries and developing countries. The industrialised nations must help the poorest ones.”¹ Appealing to the children’s “generosity,” “courage [gallantry],” and “sense of solidarity,” Mamadou’s teacher proceeds to recreate that world in microcosm within the classroom and to reenact the moment

CODICIL from: Human Rights, Inc.: The World Novel, Narrative Form, and International Law
Abstract: Eight days after the world’s most notorious Baathist, ex-Iraqi President Saddam Hussein, was pulled from a spider hole by U.S. forces outside of Tikrit in December 2003, National Public Radio aired a review of a recently translated Saudi Arabian BildungsromanentitledAdama. The short review by Alan Cheuse is worth reproducing, because it exemplifies a fairly typical metropolitan reception of non-Western literature as well as some of the discursive and historical linkages between theBildungsromanand human rights that I have examined throughout this book.

Book Title: Crossover Queries: Dwelling with Negatives, Embodying Philosophy's Others- Publisher: Fordham University Press
Author(s): WYSCHOGROD EDITH
Abstract: Exploring the risks, ambiguities, and unstable conceptual worlds of contemporary thought, Crossover Queries brings together the wide-ranging writings, across twenty years, of one of our most important philosophers.Ranging from twentieth-century European philosophy-the thought of Heidegger, Foucault, Derrida, Levinas, Janicaud, and others-to novels and artworks, music and dance, from traditional Jewish thought to Jain andBuddhist metaphysics, Wyschogrod's work opens radically new vistas while remaining mindful that the philosopher stands within and is responsible to a philosophical legacy conditioned by the negative.Rather than point to a Hegelian dialectic of overcoming negation or to a postmetaphysical exhaustion, Wyschogrod treats negative moments as opening novel spaces for thought. She probes both the desire for God and an ethics grounded in the interests of the other person, seeing these as moments both of crossing over and of negation. Alert to the catastrophes that have marked our times, she exposes the underlying logical structures of nihilatory forces that have been exerted to exterminate whole peoples. Analyzing the negationsof biological research and cultural images of mechanized and robotic bodies, she shows how they contest the body as lived in ordinary experience.Crossover Queries brings together important essays on a remarkable range of topics by one of our most insightful cultural critics. Commenting on philosophical and theological issues that have shaped the recent past as well as scientific and technological questions that will preoccupy us in the near future, Wyschogrod consistently alerts us to the urgency of problems whose importance few recognize. To avoid the challenge these essays pose is to avoid responsibility for a future that appears to be increasingly fragile.-Mark C. Taylor, Columbia University
Link: http://www.jstor.org/stable/j.ctt13x0385

7 Blind Man Seeing: from: Crossover Queries: Dwelling with Negatives, Embodying Philosophy's Others
Abstract: Once in a great while a play opens that should have irresistible appeal to afficionados of Maurice Merleau-Ponty. Such a play is Molly Sweeney, Irish playwright Brian Friel’s extraordinary drama about the crisis in the sensory and affective life of a woman born blind who, through surgery, supplants a world of darkness with one of limited sight. Where does sensory richness lie, the play inquires, in the mingled conformation of sound, feeling, taste, and smell in which language and percept are commingled, or in the ability to experience the world as spectacle? Consider the preliminary account of Molly’s predicament as

9 From the Death of the Word to the Rise of the Image in the Choreography of Merce Cunningham from: Crossover Queries: Dwelling with Negatives, Embodying Philosophy's Others
Abstract: When one of the key figures in the world of dance, who is generally envisaged as an exemplar of high modernism, Merce Cunningham, appeals to the power of images rather than to a semiology of movements as the basis for his new work, then a shift that must be interrogated has occurred. As Wittgenstein demonstrated to philosophers the kinetic force of language in his apothegm “The meaning is in the use,” so Cunningham showed the world of modern dance that the meaning is in the action or movement. Along with Martha Graham, Paul Taylor, Murray Louis, and later Twyla Tharp,

14 The Warring Logics of Genocide from: Crossover Queries: Dwelling with Negatives, Embodying Philosophy's Others
Abstract: The very mention of genocide usually elicits a shudder, a frissonof horror, of psychological revulsion and moral outrage. Images of mass annihilation, of the dead and dying that the term evokes are especially troubling, since genocidal killing, now endemic to the world of postmodernity, is envisioned as a slaughter of innocents. It is understood that those earmarked for destruction are selected on the basis of criteria that lie outside the standard rules of conduct in war, even if genocidal events occur in the context of what is designated conventionally as war. Genocidal killing is often justified by its perpetrators

17 Exemplary Individuals: from: Crossover Queries: Dwelling with Negatives, Embodying Philosophy's Others
Abstract: Efforts to develop a phenomenological ethics have until now begun from two altogether different starting points. The first, a tack taken by Max Scheler, Nicolai Hartmann, and others, assumes that values are instantiated in the world and have properties that open them to intuitive grasp. Values are independent in being and accessible to us without being attached to things.¹ The second starts with the embodied existent’s actual encounters with other persons and finds in these transactions an empirical locus for what is prescribed or forbidden in the moral realm. Levinas turns to the experience of the other to develop a

21 Between Swooners and Cynics: from: Crossover Queries: Dwelling with Negatives, Embodying Philosophy's Others
Abstract: The semiotic possibilities of the Hebrew of Genesis 1:31, “Viyar Elohim et kol asher asa vehinei tov meod [God saw everything that he had made and indeed it was very good],” include cognitive, moral, and aesthetic dimensions. Some traditional interpretations see the text as asserting that the world is well-wrought, that nature’s means, cunningly adapted to its ends, are indications of divine purposiveness, and that obedience to divine ordinances is a manifestation of human goodness. Other accounts focus upon the created order as a vast spectacle that attests nature’s power to arouse awe and rapture, a perspective reflected in the

29 The Logic of Artifactual Existents: from: Crossover Queries: Dwelling with Negatives, Embodying Philosophy's Others
Abstract: Scientific thinking as a model for human inquiry has fallen under criticism, often by those who number themselves among its most ardent admirers. In the case of John Dewey, the romance with science comes to an inconclusive end, since he has no quarrel with the explanatory force of scientific concepts or with the power of science as an organon of theoretical constructs that express the underlying regularities of phenomena. Instead, it is the lackluster record of science in addressing the multi-layered world in which we live—one to which Dewey attributes purpose and passion—that leads him to seek a

Book Title: Interstices of the Sublime: Theology and Psychoanalytic Theory- Publisher: Fordham University Press
Author(s): Caputo John D.
Abstract: Interstices of the Sublime represents a powerful theological engagement with psychoanalytic theory in Freud, Lacan, Kristeva and Zizek, as well as major expressions of contemporary Continental philosophy, including Deleuze, Derrida, Marion, and Badiou. Through creative and constructive psycho-theological readings of topics such as sublimation, schizophrenia, God, and creation ex nihilo, this book contributes to a new form of radical theological thinking that is deeply involved in the world. Here the idea of the Kantian sublime is read into Freud and Lacan, and compared with sublimation. The sublime refers to a conflict of the Kantian faculties of reason and imagination, and involves the attempt to represent what is intrinsically unrepresentable. Sublimation, by contrast, involves the expression and partial satisfaction of primal desires in culturally acceptable terms. The sublime is negatively expressed in sublimation, because it is both the sourceof sublimation as well as that which resists being sublimated. That is, the Freudian sublime is related to the process of sublimation, but it also distorts or disrupts sublimation, and invokes what Lacan calls the Real. The effects of the sublime are not just psychoanalytic but, importantly, theological, because the sublime is the main form that Godtakes in the modern world. A radical postmodern theology attends to the workings of the sublime in our thinking and living, and provides resources to understand the complexity of reality. This book is one of the first sustained theological readings of Lacan in English.
Link: http://www.jstor.org/stable/j.ctt13x03fr

The Impossible Possibility of Ethics from: Saintly Influence: Edith Wyschogrod and the Possibilities of Philosophy of Religion
Author(s) ALTIZER THOMAS J. J.
Abstract: Edith Wyschogrod is perhaps our deepest and most serious contemporary ethical thinker, the one who has most comprehensively explored our ethical crisis today, and explored it with such decisive finality as to foreclose seemingly all possibility of a real and actual ethics for us. Although most deeply inspired by Levinas, she nevertheless has not succumbed to his absolute and absolutely primordial or pre-primordial ethics; she could not so succumb, if only because she will not abandon the actuality of our world. That actuality is most powerful for her in a uniquely contemporary “death-world,” a death-world ending everything that we have

Book Title: Toward a Theology of Eros: Transfiguring Passion at the Limits of Discipline- Publisher: Fordham University Press
Author(s): KELLER CATHERINE
Abstract: What does theology have to say about the place of eroticism in the salvific transformation of men and women, even of the cosmos itself? How, in turn, does eros infuse theological practice and transfigure doctrinal tropes? Avoiding the well-worn path of sexual moralizing while also departing decisively from Anders Nygren's influential insistence that Christian agape must have nothing to do with worldly eros, this book explores what is still largely uncharted territory in the realm of theological erotics. The ascetic, the mystical, the seductive, the ecstatic-these are the places where the divine and the erotic may be seen to converge and love and desire to commingle.Inviting and performing a mutual seduction of disciplines, the volume brings philosophers, historians, biblical scholars, and theologians into a spirited conversation that traverses the limits of conventional orthodoxies, whether doctrinal or disciplinary. It seeks new openings for the emergence of desire, love, and pleasure, while challenging common understandings of these terms. It engages risk at the point where the hope for salvation paradoxically endangers the safety of subjects-in particular, of theological subjects-by opening them to those transgressions of eros in which boundaries, once exceeded, become places of emerging possibility.The eighteen chapters, arranged in thematic clusters, move fluidly among and between premodern and postmodern textual traditions-from Plato to Emerson, Augustine to Kristeva, Mechthild to Mattoso, the Shulammite to Molly Bloom, the Zohar to the Da Vinci Code. In so doing, they link the sublime reaches of theory with the gritty realities of politics, the boundless transcendence of God with the poignant transience of materiality.
Link: http://www.jstor.org/stable/j.ctt13x040h

New Creations: from: Toward a Theology of Eros: Transfiguring Passion at the Limits of Discipline
Author(s) JANTZEN GRACE
Abstract: The Genesis story in the Hebrew Bible, with its account of a beautiful garden forfeited by a descent into sin and violence, is often taken as the paradigmatic narrative of creation for Christianity. It is not the only biblical account of creation. The prophet Isaiah, for example, describes a vision of a new creation, made by God to transform the present world of trouble, destruction and pain. He declares the proclamation of God:

CHAPTER 1 Environmental Hermeneutics Deep in the Forest from: Interpreting Nature: The Emerging Field of Environmental Hermeneutics
Author(s) van Buren John
Abstract: Paul Ricoeur said that the main task of hermeneutics is to clarify and mediate “the conflict of interpretations” in the world.¹ If this is true, hermeneutics should be well suited for dealing with heated environmental conflicts, such as local, national, and international conflicts over the use of forests. For their part, these frequently stalemated conflicts between logging companies, government, environmentalists, native peoples, local residents, recreationalists, and others—for example, the old controversy over the spotted owl in the old-growth forests of the Northwestern United States or the ongoing conflict about rain forests in South America—have shown the need for

CHAPTER 3 Layering: from: Interpreting Nature: The Emerging Field of Environmental Hermeneutics
Author(s) Mugerauer Robert
Abstract: Among the most challenging issues facing environmental hermeneutics is how to think about person-world relationships in an integrated manner—not by way of conceptually separated natural environments and social spheres—as if there were either some “pure nature” untouched by our interpretations and actions or any human life apart from environmental dynamics. Rather, the interactions of the physiochemical and biological, the individuating and communal dimensions—at all scales—provide our subject matter. For instance, it makes little sense to carry on studying “sense of place” and “identity” as we have been, assuming that these phenomena are stable and that the

CHAPTER 8 Bodily Moods and Unhomely Environments: from: Interpreting Nature: The Emerging Field of Environmental Hermeneutics
Author(s) Trigg Dylan
Abstract: Shortly after his coach was nearly thrown into the Seine while crossing the Neuilly-sur- SeineBridge in 1654, the French philosopher Blaise Pascal became convinced that an abyss had formed on his left-hand side. Quite apart from the logical improbability that such an abyss was real, this near miss of the Seine had set in a place a reality of Pascal’s own, and one that was entirely independent of the objective properties of the world. Such was the extent of his anxiety that for a while Pascal would require a chair beside him to feel reassurance that he was not on

CHAPTER 11 New Nature Narratives: from: Interpreting Nature: The Emerging Field of Environmental Hermeneutics
Author(s) Drenthen Martin
Abstract: Philosophical hermeneutics is built on the assumption that people make sense of their lives by placing themselves in a larger normative context. Environmentalhermeneutics focuses on the fact that environments matter to people, too, because environments embody just such contexts.¹ This is most obvious for cultural landscapes, yet it applies to the specifically natural world as well: Nature can function as a larger normative context with its own narrative dimension. However, there are many different placial and temporal dimensions at play in our relation to the landscape, which can give rise to different normative interpretations of the meaning of a

CHAPTER 15 How Hermeneutics Might Save the Life of (Environmental) Ethics from: Interpreting Nature: The Emerging Field of Environmental Hermeneutics
Author(s) Snellen Paulien
Abstract: Can a hermeneutical approach be helpful to environmental moral philosophy? Can it help to deal with the main issues of this applied ethic,¹ that is, the improvement of the disturbed relation between humans and their natural environment, the way this relation ought to be (conceived of), and the moral status of the nonhuman world? And if so, what—if any—would be the limits of this environmental hermeneutics?

5. Lonergan’s Jaw from: Finding God in All Things: Celebrating Bernard Lonergan, John Courtney Murray, and Karl Rahner
Author(s) Haughey John C.
Abstract: One scientific discovery that alters our worldview comes from the field of biology. Scientists have discovered that a mutation of the

10. On Reading Rahner in a New Century from: Finding God in All Things: Celebrating Bernard Lonergan, John Courtney Murray, and Karl Rahner
Author(s) O’Donovan Leo J.
Abstract: Having studied with Karl Rahner at the height of his influence, and after teaching and writing about him for many years now, I have come to feel increasingly indebted to him not only as a theologian of stature, but as a pastor of my soul. Difficult as it is to say something meaningful about an author whose bibliography famously includes more than four thousand titles, in this essay I want especially to explain why I think him a vital companion for us all in the coming years of a troubled world. I shall first offer a brief overview of his

Book Title: God's Mirror: Renewal and Engagement in French Catholic Intellectual Culture in the Mid-Twentieth Century- Publisher: Fordham University Press
Author(s): Garfitt Toby
Abstract: Gathering in one place a cohesive selection of articles that deepen our sense of the vitality and controversy within the Catholic renewal of the mid-twentieth century, God's Mirror offers historical analysis of French Catholic intellectuals. This volume highlights the work of writers, thinkers and creative artists who have not always drawn the attention given to such luminaries as Maritain, Mounier, and Marcel. Organized around the typologies of renewal and engagement, editors Katherine Davies and Toby Garfitt provide a revisionist and interdisciplinary reading of the narrative of twentieth-century French Catholicism. Renewal and engagement are both manifestations of how the Catholic intellectual reflects and takes position on the relationship between the Church, personal faith and the world, and on the increasingly problematic relationship between intellectuals and the Magisterium. A majority of the writings are based on extensive research into published texts, with some occasional archival references, and they give critical insights into the tensions that characterized the theological and political concerns of their subjects.
Link: http://www.jstor.org/stable/j.ctt13x05fq

10 Louis Massignon: from: God's Mirror: Renewal and Engagement in French Catholic Intellectual Culture in the Mid-Twentieth Century
Author(s) O’Mahony Anthony
Abstract: Two poles defined his life and work. The first was the world of French Catholicism, with its

Book Title: Scrolls of Love: Ruth and the Song of Songs- Publisher: Fordham University Press
Author(s): Stahlberg Lesleigh Cushing
Abstract: Scrolls of Love is a book of unions. Edited by a Jew and a Christian who are united by a shared passion for the Bible and a common literary hermeneutic, it joins two biblical scrolls and gathers around them a diverse community of interpreters. It brings together Ruth and the Song of Songs, two seemingly disparate texts of the Hebrew Bible, and reads them through a number of the methodological and theological perspectives. Respectful of traditional biblical scholarship, the collection of essays moves beyond it; alert to contemporary trends, the volume returns venerable interpretive tradition to center stage. Most significantly, it is interfaith. Despite the fact that Jews and Christians share a common text in the Hebrew Scripture, the two communities have read their Bibles in isolation from one another, in ignorance of the richness of the other's traditions of reading. Scrolls of Love brings the two traditions into dialogue, enriching established modes of interpretation with unconventional ones. The result is a volume that sets rabbinic, patristic, and medieval readings alongside feminist, psychoanalytic, and autobiographical ones, combining historical, literary, and textual criticism with a variety of artistic reinterpretations-wood cuts and paper cuts, poetry and fiction. Some of the works are scholarly, with the requisite footnotes to draw readers to further inquiry: others are more reflective than analytic, allowing readers to see what it means to live intimately with Scripture. As a unity, the collection presents Ruth and Song of Songs not only as ancient texts that deserve to be treasured but as old worlds capable of begetting the new.
Link: http://www.jstor.org/stable/j.ctt13x0610

ENTERING THE HOLY OF HOLIES: from: Scrolls of Love: Ruth and the Song of Songs
Author(s) Kates Judith A.
Abstract: In the midst of a Mishnaic debate about the canonical status of the books of Ecclesiastes and Song of Songs ( M. Yadaim3:5), a debate couched in the Mishnah’s halakhically technical terms of whether or not these books “render the hands ritually impure,” we hear an impassioned outcry from Rabbi Akiva: “God forbid!—no man in Israel ever disputed about the Song of Songs [saying that] it does not render the hands ritually impure, for the entire world is not worth as much as the day on which the Song of Songs was given to Israel; for all the Writings

CHAPTER 9 Liberal Catholicism Reexamined from: Believing Scholars: Ten Catholic Intellectuals
Author(s) STEINFELS PETER
Abstract: I was born into the world a liberal Catholic. Exhibit A: My liturgically oriented parents sent out not the standard birth announcement but a card with simple religious symbols and the wording,

3 “A World Split Open”?: from: The Experience of God: A Postmodern Response
Author(s) CULP KRISTINE A.
Abstract: If a woman told the truth about her life, “the world would split open,” the poet Muriel Rukeyser observed.¹ This was gospel for the earliest feminist theologians. Mary Daly gave this now classic explanation, “In hearing and naming ourselves out of the depths, women are naming toward God.”² Or, to paraphrase the playwright Ntozake Shange, as feminist theologians working in the late 1970s and ’80s sometimes did, women found God in themselves and “loved her fiercely.”³ When women told what they had undergone, what had sustained them, oppressed them, and set them free, how they had endured and survived, what

10 Schools for Scandal: from: The Experience of God: A Postmodern Response
Author(s) HUGHES KEVIN L.
Abstract: Perhaps I can only begin where Michael Purcell does, with his presuppositions. He begins with the assertion that “Human life is meaningful … we are entered into a ‘world’ in which there is already meaning.” His second assertion is that this same life, the meaning of which we find ourselves already “in the middest,” can seem evacuated of meaning. What stands between the “world” of the first and the “appearance” of the second, I wonder? In other words, if to us the world from time to time “seems evacuated,” then is the problem one of perception (what it seems) or

Book Title: Political Theologies: Public Religions in a Post-Secular World- Publisher: Fordham University Press
Author(s): SULLIVAN LAWRENCE E.
Abstract: What has happened to religion in its present manifestations? In recent years, Enlightenment secularization, as it appeared in the global spread of political structures that relegate the sacred to a private sphere, seems suddenly to have foundered. Unexpectedly, it has discovered its own parochialism-has discovered, indeed, that secularization may never have taken place at all.With the return of the religious,in all aspects of contemporary social, political, and religious life, the question of political theology-of the relation between politicaland religiousdomains-takes on new meaning and new urgency. In this groundbreaking book, distinguished scholars from many disciplines-philosophy, political theory, anthropology, classics, and religious studies-seek to take the full measure of this question in today's world. This book begins with the place of the gods in the Greek polis, then moves through Augustine's two cities and early modern religious debates, to classic statements about political theology by such thinkers as Walter Benjamin and Carl Schmitt. Essays also consider the centrality of tolerance to liberal democracy, the recent French controversy over wearing the Muslim headscarf, and Bush's God talk.The volume includes a historic discussion between Jrgen Habermas and Joseph Cardinal Ratzinger, now Pope Benedict XVI, concerningthe prepolitical moral foundations of a republic, and it concludes with explorations of new, more open ways of conceptualizing society.
Link: http://www.jstor.org/stable/j.ctt13x06k8

Introduction: from: Political Theologies: Public Religions in a Post-Secular World
Author(s) de Vries Hent
Abstract: What has happened to “religion” in its present and increasingly public manifestation, propelled by global media, economic markets, and foreign policies as much as by resistance to them? How should we understand the worldwide tendencies toward the simultaneous homogenization andpluralization of our social and cultural practices, that is to say, of our individual and shared forms and ways of life? To answer these questions, we must interrogate a complex and shifting semantic, axiological, and imaginative archive, whose historical origins and modern disseminations have pragmatic ramifications for burning contemporary issues of the political (le politique) and politics (la politique), of

Prepolitical Moral Foundations of a Free Republic from: Political Theologies: Public Religions in a Post-Secular World
Author(s) Nguyen Anh
Abstract: In the acceleration of the tempo of historical developments in which we live, two factors, it seems to me, stand out above all others as characteristics of a development that, earlier, began only slowly. The first is the formation of a world society in which individual political, economic, and cultural powers depend, more and more, on each other, and come into contact and permeate each other in their different spheres of life. The other is the development of man’s possibilities, of his power to make and to destroy, possibilities that, exceeding everything to which we have previously been accustomed, raise

Reinhabiting Civil Disobedience from: Political Theologies: Public Religions in a Post-Secular World
Author(s) Singh Bhrigupati
Abstract: To clarify it again, what, then, is the difference between religion and philosophy? A core distinction would be that the latter can subsist without a conception of the divine. In other words, philosophy does not necessitate a conception of another, higher world, with which to slander or to beautify, or to authorize its work in this world. It need not traffic in super-earthly hopes. Of what consequence then, is this emergent conception of a “post-secular” world where it is religion that is (so much stronger? or only more distinctly?) an intervening force in the practical affairs of this world, enmeshed

How to Recognize a Muslim When You See One: from: Political Theologies: Public Religions in a Post-Secular World
Author(s) Valenta Markha G.
Abstract: The problem is not the veil itself. For more than a thousand years, Muslims, Christians, and Jews engaged each other (and before them Persians, Greeks, and Romans) without its becoming an issue. Only an odd hundred years ago, in the second decade of Europe’s colonization of the Islamic worlds, did this simple piece of cloth on a woman’s head become a primary site of attack and counterattack. Since then, the veil has been an astoundingly pregnant source of social, political, religious, and judicial conflict. The question is: Why?

Come On, Humans, One More Effort if You Want to Be Post-Christians! from: Political Theologies: Public Religions in a Post-Secular World
Author(s) Woods Fronza
Abstract: In the spring of 2003, the news came from the diocese of Helsingoer—Hamlet’s country, quite appropriately—that Thorkild Grosboell, a theologian and minister in the Lutheran Church of Denmark, was an atheist. The pastor later retracted, but the fact remains: he had publicly stated that he believed neither in God the creator of the world, nor in the resurrection of Christ, nor in the eternal life of the soul. Mr. Grosboell is my post-Christian hero. I sincerely hope that history will remember his name as that of a pioneer in a new kind of enlightenment. To see the existence

Book Title: Passing on the Faith: Transforming Traditions for the Next Generation of Jews, Christians, and Muslims- Publisher: Fordham University Press
Author(s): Heft James L.
Abstract: From the beginning, the Abrahamic faiths-Judaism, Christianity, and Islam-have stressed the importance of transmitting religious identity from one generation to the next. Today, that sustaining mission has never been more challenged. Will young people have a faith to guide them? How can faith traditions anchor religious attachments in this secular, skeptical culture?The fruit of a historic gathering of scholars and religious leaders across three faiths and many disciplines, this important book reports on the religious lives of young people in today's world. It's also a unique inventory of creative and thoughtful responses from churches, synagogues, and mosques working to keep religion a significant force in those lives.The essays are grouped thematically. Opening the book, Melchor Sanchez de Toca and Nancy Ammerman explore fundamental issues that have an impact on religion-from the cultural effects of global consumerism and personal technology to pluralism and individualism. In Part Two, leading investigators present three leading studies of religiosity among young people and college students in the United States, illuminating the gap between personal values and organized religion-and the emergence of new, different forms of spirituality and faith. How religious institutions deal with these challenges forms the heart of the book-in portraits of best practicesdeveloped to revitalize traditional institutions, from a synagogue in New York City and a Muslim youth camp in California to the famed French Catholic community of the late Brother John of Taiz. Finally, Jack Miles and Diane Winston weave the findings into a broader perspective of the future of religious belief, practice, and feeling in a changing world.Filled with real-world wisdom, Passing the Faith will be an essential resource for anyone seeking to understand what religions must, and can, do to inspire a vigorous faith in the next generation.
Link: http://www.jstor.org/stable/j.ctt13x06n9

A Spiritual Crossroads of Europe: from: Passing on the Faith: Transforming Traditions for the Next Generation of Jews, Christians, and Muslims
Abstract: I stand before you today with a mixture of gratitude and apprehension. Gratitude, because the organizers of this conference saw fit to include the Taizé Community in their program, ostensibly as a “model that retain[s] religious traditions in non-reductive ways while at the same time bridging in an open and dialogical way the ever-increasing religious pluralism of the contemporary world.” It is quite something to be considered, even remotely, such a model. So on behalf of my community I thank the organizers for this show of confidence in the life we have been attempting to live for the past sixty-plus

CHAPTER 5 The Futures of Human Rights from: The Architecture of Concepts: The Historical Formation of Human Rights
Abstract: Throughout this book I have been primarily engaged in an effort to think conceptuality in ways that might significantly enhance our understanding how the world comes to seem to us as it does. No doubt this is an ambitious objective, and it would perhaps be hubristic to assume that it could deliver on its ambition all at once or in just one book. Throughout I have kept firmly in view what I thought to be, before I started, a single concept, or conceptual network. It turns out that the story about rights during the Anglophone eighteenth century is rather more

The Maker Mind and Its Shade from: After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) GREISCH JEAN
Abstract: Richard Kearney and I have a common interest in Heidegger’s existential and ontological understanding of the “possible,” which moves far beyond the classical and modern logic of modalities and Nicolai Hartmann’s modal ontology. Heidegger’s statement that “the possible is more real than the real” ( Being and Time, §31) could be augmented by Paul Celan’s beautiful verse, “Alles ist weniger als es ist, alles ist mehr” (Everything is less than it is, everything is more). If I understand Kearney correctly, this statement must not be restricted toDasein’s being-in-the-world and its finite self-understanding, but is also true of God’s divinity.

Reflecting God from: After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) McFAGUE SALLIE
Abstract: Kearney’s hermeneutics of religion might be called a “covenantal process view without the metaphysics” or, perhaps more accurately, with only intimations of metaphysics. The ontological claim is there—God is coming, will come, can come—but only if we help God come, only if we do our part by witnessing to love and justice in the world. The relations between God and human beings are built on invitation and response, on the possibilities the divine offers us and our acceptance of these possibilities as our life vocation. “If we are waiting for God, God is waiting for us” (“Re-Imagining God,”

INTRODUCTION: from: The Relevance of Royce
Author(s) Bell Jason
Abstract: In his own day, at Harvard University at the turn of the twentieth century, Josiah Royce was one of America’s premier philosophical exports, as well as a prominent interpreter of European and Asian thought to a domestic audience. Royce and his colleague William James were probably the two most prominent figures in American philosophy. Indeed, the arguments between Royce and James were played out for an international audience in numerous lectures, publications, and classrooms (the dialogue is evident, for example, in their respective Gifford Lectures, delivered between 1898 and 1902).¹ But after Royce’s death, and after two world wars, the

TWELVE ROYCE’S RELEVANCE FOR INTRAFAITH DIALOGUE from: The Relevance of Royce
Author(s) Oppenheim Frank M.
Abstract: Warm-up pitches can help us start.¹ I write in this paper as a philosopher of religion examining statements Royce made about intrafaith relationships. I use the term “intrafaith” to indicate the interpersonal relations between members of the world religions—Christians, Jews, Muslims, Hindus, Buddhists, etc.² Then, too, in 1912 what Royce did notknow about “the historical Jesus” contrasts sharply with today’s far more nuanced and subtle treatment of that topic. In addition, Royce used the term “Christian” in two senses, each determinable from its context. Sometimes he spoke of “Christian” in the narrow sense of a person baptized with

THIRTEEN NECESSARY ERROR: from: The Relevance of Royce
Author(s) Barnette Kara
Abstract: Throughout his works, Josiah Royce maintains that error is a crucially important philosophical issue. The existence of error provides us with proof that there is a reality outside of ourselves and establishes the need for us to come together to engage in communal inquiry. Error is also inevitable. As long as we remain finite, we will always err. However, when we come together and strive for a better understanding of the world around us with loyalty to inquiry and loyalty to loyalty itself we can often recognize error and do our best to eradicate it. In this paper, I argue

1 Seductive Epistemology: from: Divine Enticement: Theological Seductions
Abstract: There appears to be a curious incompatibility between seduction and any proper sort of epistemology. Knowledge, with its firm and enduring grasp of true facts and its carefully maintained distance from opinion, seems clearly opposed both to the reserve, mystery, and elusive play of seduction and to theunknowing in the face of the infinite by which even slightly apophatic theology is not inaptly characterized. When we try to think the divine or the sacred, we think that reserve and mystery; perhaps we also think of origin or ground, of joy or ecstasy, or of the world newly revealed as

2 Reading Rites: from: Divine Enticement: Theological Seductions
Abstract: Faith may work to re-enchant if it opens the world as a seductive question, asking after traces, after a particular kind of presence

ONE Genetic Engineering: from: Technologies of Life and Death: From Cloning to Capital Punishment
Abstract: The young runner Caster Semenya was propelled into the international media spotlight when she won the women’s world championship 800-meter race in Berlin in 2009. Her instant stardom was not the result of her being the fastest runner in the world, but rather because her competitors “accused” her of being a man and not a woman. The eighteen-year-old reportedly asked the president of Athletics South Africa, “Why did you bring me here? … No one ever said I was not a girl, but here [in Berlin] I am not” (quoted in Slot 2009). While so-called gender tests were being conducted

SCENE 1 Blind Vision: from: Reading Descartes Otherwise: Blind, Mad, Dreamy, and Bad
Abstract: Indeed, “how easy it is to be mistaken” ( s’y tromper) (O, 6:147/113), how easy it is to seethattruth: “How crystal clear everything would be in our philosophy if only we would exorcise these specters, make illusions or objectless perceptions out of them, brush them to one side of an unequivocal world!”¹ That is, Merleau-Ponty and I fantasize with Descartes, whose “Dioptricsis an attempt to do just that.”²

TWO ENLIGHTENING THOUGHT: from: Thinking Through the Imagination: Aesthetics in Human Cognition
Abstract: The imagination is notoriously difficult to define.¹ Indeed, this difficulty may explain the fact that prior to the Enlightenment there was no attempt to develop a unified theory of the imagination. In the history of ancient Greek philosophy, its amorphous character contributed to its being treated in two distinct, albeit related, ways. On the one hand, imagination was defined in terms of inspired artistic expression, outside the realm of explanation and description. On the other, it was described as a mysterious mental faculty that somehow accomplished the impossible, bridging the divide between the world of sensation and the world of

COMMUNITY AND VIOLENCE from: Terms of the Political: Community, Immunity, Biopolitics
Abstract: Humankind has always seen community and violence as inherently related. Such a relation is, in fact, at the heart of the most important expressions of culture across history, be they of art, literature, or philosophy. The first graffiti etched in prehistoric grottoes depicted the human community through scenes of violence (hunting, sacrifice, battles). So too would war be the theme of the first great poem of Western civilization. Almost all world literatures, from the Hebrew to the Egyptian to the Indian, open with interhuman conflict and its images of violence and death to confirm for us a connection between community

Conclusion: from: Cathedrals of Bone: The Role of the Body in Contemporary Catholic Literature
Abstract: In a collection of poems from her book Decreation, the Canadian Catholic poet and essayist Anne Carson reflects on time spent with her elderly mother, who suffers from both an aging body and mind. In the course of fourteen pieces that constitute the opening pages of Carson’s complex text, the poet’s mother appears in various guises: from a woman who worries about running up the bill on long-distance phone calls to one who no longer remembers to pick up the phone at all; from a bedridden lady “gripping a glow-in-the-dark rosary” to a frail body looking for all the world

At the Threshold: from: Phenomenologies of the Stranger: Between Hostility and Hospitality
Author(s) SEMONOVITCH KASCHA
Abstract: From the perspective of these authors situated in North America and Europe, responding to strangers matters a great deal. We belong to nations and cultures embroiled in debates about borders, immigration, and cultural assimilation. Our world calls on us to improve our capacity to respond responsibly: to learn to offer hospitality or to assess hostility.

Presentation of Texts from: Phenomenologies of the Stranger: Between Hostility and Hospitality
Author(s) SEMONOVITCH KASCHA
Abstract: The texts in this volume play host to a number of encounters with the strange. They ask such questions as: How does the embodied imagination relate to the Stranger in terms of hospitality or hostility (given the common root of hostisas both host and enemy)? How do we discern between projections of fear or fascination, leading to either violence or welcome? How do humans “sense” the dimension of the strange in each other, in nature, religion and poetry or in the fundamental experience of not being at home in the world—the uncanniness of being or the unconscious? Is

5 The Hospitality of Listening: from: Phenomenologies of the Stranger: Between Hostility and Hospitality
Author(s) MACKENDRICK KARMEN
Abstract: Among the most promising-seeming possibilities for an ethics linked to theology—always a risky proposition—is that of regarding the world as sacramental. A sacramental sensibility seems, potentially at least, a way to a valuing of some aspects of the world, but not a way particularly welcoming of the strange or the stranger. But fundamental to such a sensibility, I want to argue here, is a discipline of attention, of a carefully open listening, and such an attentiveness in fact requires that we listen to what we do not already understand, what sounds in our ears and appears to our

TWELVE TRICKSTERS AND SHAMANS: from: The Human Eros: Eco-ontology and the Aesthetics of Existence
Abstract: This essay is at once an effort to present something of a synopsis of views I have been developing over the past decade as well as to articulate that aspect of them that falls under the area of aisthēsis, by which I mean the “aesthetic” reconceived as ecstatic, transformative existence.Aisthēsisis a mode of participatory existence in which the immediacy or texture and symbolic depth of the world stand forth with illuminated intensity, defining in its transitory and metamorphic way both world and spirit.¹ It is at once a concrete actualization, a full engagement, an awakening of the world

Introduction: from: Malicious Objects, Anger Management, and the Question of Modern Literature
Abstract: This study focuses on the obstinate obtrusiveness of what Martin Heidegger calls Zeug, a recalcitrant term that so thoroughly defies translation that only colloquial terms give some handle on what Heidegger is after. Often translated by “equipment,” the term is probably better understood as the underlying stuff of everyday life,¹ the tools and equipment that are at one’s disposal. Malicious objects refuse to disappear into their automatic, unconscious functionality and instead remain stubbornly conspicuous. Endowed with agency, these cunning and perfidious intruders into the lifeworld of the subject seem to actively interrupt his or her intentions, unleashing anger and rage

CHAPTER ONE “When Things Move upon Bad Hinges”: from: Malicious Objects, Anger Management, and the Question of Modern Literature
Abstract: Laurence Sterne’s novel The Life and Opinions of Tristram Shandy, Gentleman, published in nine volumes between 1759 and 1767, describes the life of its protagonist as constantly threatened by accidents. “I have been the continual sport of what the world calls Fortune,” Tristram exclaims; “and though I will not wrong her by saying, She has ever made me feel the weight of any great or signal evil; — yet with all the good temper in the world, I affirm it of her, That in every stage of my life, and at every turn and corner where she could get fairly

Introduction from: Styles of Piety: Practicing Philosophy after the Death of God
Author(s) Statler Matthew
Abstract: Styles of Pietyexplores questions of value in light of the problem of nihilism articulated in Nietzsche’s pronouncement of the death of God. With the accomplishment of a thoroughly rationalized world, the categories that had promised to give meaning to experience proved untenable. The problem of the irrational appeared to be immanent to reason rather than merely an aberration from its proper functions, the aspirations of philosophy appeared to be inherently contradictory, and its ideals seemed to harbor coercive deceptions and tyrannies. Nevertheless, philosophers since Nietzsche have continued to pursue questions of value; indeed, they have found new avenues to

CHAPTER 9 The Medial Approach: from: Written Voices, Spoken Signs
Author(s) SCHAEFER URSULA
Abstract: In their introductory essay to a collection of articles by Eric H. Havelock, Aleida and Jan Assmann speak of “the new paradigm ‘Communication and Media.’”¹ Assmann and Assmann credit Eric Havelock with having given to the formula From Mythos to Logos the empirical basis of media science:² “The new idea which Havelock has elaborated on and varied in all of his works is that of the media dependence of thinking. Sense [ Sinn], experience, reality—these are all variables of the media that we avail ourselves of. Anything that may be known, thought and said about the world is only knowable

7 Emotions as Landscapes: from: Drawing New Color Lines
Author(s) Ana Jeffrey Santa
Abstract: Shaun Tan is an award-winning author of graphic narratives that depict experiences of migration, estrangement, and historical memory. In his best-known graphic narrative, The Arrival(2006), Tan portrays the story of one migrant’s passage to another country, illustrating the sense of displacement, bewilderment, and awe that international migrants experience when arriving in a strange new land they yearn to call home. The story unfolds through black-and-white drawings whose sepia tones call up memories of migrants in the Western world from bygone eras. It begins with a two-page grid of faces that bear a haunting resemblance to photographs taken of immigrants

Chapter Four MAHLER’S DEAFNESS: from: Unsung Voices: Opera and Musical Narrative in the Nineteenth Century
Abstract: In opera, the characters pacing the stage often suffer from deafness; they do not hearthe music that is the ambient fluid of their music-drowned world. This is one of the genre’s most fundamental illusions: we see before us something whose fantastic aspect is obvious, since the scenes we witness pass to music. At the same time, however, opera stages recognizably human situations, and these possess an inherent “realism” that demands a special and complex understanding of the music we hear. We must generally assume, in short, that this music is not produced by or within the stage-world, but emanates

Book Title: Edgar Allen Poe: A Phenomenological View- Publisher: Princeton University Press
Author(s): HALLIBURTON DAVID
Abstract: The book begins with a methodological chapter that sets out the assumptions and procedures of the approach. This is followed by analyses of Poe's major works, exploring such special problems as Poe's treatment of the material world, including technology; the interrelation of body and consciousness; poetic voice; attitudes toward women; and the will to affirmation, plenitude, and unity. The center of interest is neither Poe's biography nor environment but always the meaning of Poe's words. Because these works are shaped by a single imagination and because they are experienced in time, as a process, each work has its own "way of going." The aim of the interpretation is to find this way and go along with it; to live each work dynamically, as it "happens," while tracing its interaction with other works.
Link: http://www.jstor.org/stable/j.ctt13x1373

Book Title: Karl Jaspers: An Introduction to His Philosophy- Publisher: Princeton University Press
Author(s): WALLRAFF CHARLES FREDERIC
Abstract: The thought of the late Karl Jaspers, co-founder of the existentialist movement, has long exerted a powerful influence on world opinion. But, surprisingly, though translations of his writings have appeared in over 160 editions in 16 countries, his strictly philosophical work has hitherto been largely inaccessible to American audiences. Even where adequate English translations exist, the difficulties imposed by Jaspers' involved reasoning, intricate style, and ingenious neologisms are such that few unfamiliar with Continental philosophy can hope to acquire an understanding of his ideas on their own.
Link: http://www.jstor.org/stable/j.ctt13x16m7

chapter three Institutions and Professions as Guides through Life from: Karl Jaspers: An Introduction to His Philosophy
Abstract: Schelling, as Jaspers reminds us, once said that “although man, at the beginning of his existence, finds himself thrown, as it were, into a stream ( gleichsam in einen Strom geworfen) that … overpowers him completely, still he is not required to allow this stream to simply wrench him loose and carry him along passively like an inanimate object.”¹ Without his consent he is brought into a world that he does not understand. Naturally he must try to “adjust” to the situation. Buthow?² Knowledge of the good life is not innate but acquired through experience. But at the outset he

chapter four Existential Freedom from: Karl Jaspers: An Introduction to His Philosophy
Abstract: As we have seen, world-orientation, whether undertaken on a theoretical level (chapter ii) or approached from a practical standpoint (chapter iii) leaves us in the lurch. Science, though astonishingly successful at achieving universally valid knowledge of objects within the world, cannot view the world as a whole, penetrate the veil of appearance, evaluate ends, or justify anything—itself included. When professional philosophers confront the basic questions, the result is not reliable knowledge, but such cacaphonies of incompatible views as are currently represented by the familiar textbook anthologies that, by making all positions readily available, render every position suspect. While any

chapter eight The Encompassing from: Karl Jaspers: An Introduction to His Philosophy
Abstract: From the days of the Milesian cosmologists to the present, philosophers have tried to pass beyond an investigation of things in being to a systematic knowledge of being itself.¹ Such attempted knowledge of being, which, due to a somewhat arbitrary decision of Andronicus of Rhodes soon came to be called “metaphysics,” has hitherto appeared as “materialism (everything is matter and mechanical process), spiritualism (everything is spirit), hylozoism (the cosmos is a living spiritual substance), and so on. In every case being was defined as something existing in the world from which all other things sprang.”² But this approach to the

Chapter 4 The Gaps in Christology: from: Dostoevsky and the Novel
Abstract: Crime and Punishmentends with the words: “But that is the beginning of a new story, the story of the gradual renewal of a man . . . of his slow progress from one world to another, of how he learned to know hitherto undreamt of reality. All that might be the subject of a new story, but our present story has come to an end.” Now it is well known that Dostoevsky’s next novel,The Idiot,was to revolve around a “genuinely good,” a “truly beautiful” man. The main character was to be an exemplary Christian: indeed, something like

CHAPTER 11 “Presence” and “Pittsburgh” from: Failure and Success in America: A Literary Debate
Abstract: If it is difficult enough to succeed; it is even more difficult to know what success is and what it means, truly, to fail. Yet however much the writers to whom we are listening realized that the worlds of words they create are unlike the object-hard universe they live in, they continued to attempt to define “winning” and “losing” as active terms in the immediate reality.

CHAPTER 14 Fate, Will, and the Illusion of Freedom from: Failure and Success in America: A Literary Debate
Abstract: Mediocrity can seem flat as fate. The extraordinary, in contrast, jumps about and looks like chance. In the minds of those Americans who are most actively against living on bland plateaus, the flatlands is where the real anxiety begins. But the same men who desire the extraordinary often want the benefits of cause-and-effect orderings, not an erratic world of random events.

CHAPTER 21 Some Versions of Melodrama from: Failure and Success in America: A Literary Debate
Abstract: In a world where justice appears to be the most one can ask for, there is no room for forgiveness and much space for the particular cruelties practiced in the name of the war against wickedness. Significantly, those who stress justice often turn it most harshly upon themselves. According to Paul Ricoeur in The Symbolism of Evil,to trace the history of men’s reactions to sin helps us to distinguish the stages through which mankind has moved in its reactions to the world. In the earliest stage, the force that punished the guilty lay outside men. Once conscience became consciousness,

CHAPTER 22 Huckleberry Finn / The American from: Failure and Success in America: A Literary Debate
Abstract: Huckleberry Finn is devoted to common sense appraisals of reality, but the world of melodrama is imposed upon him willy-nilly by an author who liked literary messes as much as Huck prefers culinary ones. To use William James’s terms, Mark Twain was both “morbid-minded” and “healthy-minded,” susceptible to literary ambivalences of comedy, tragedy, farce, satire, and melodrama. But melodrama became as necessary to Mark Twain for his depiction of the truth of human affairs as it did for Henry James. The melodramatic tradition gave each writer a direct way to present dramatic, somewhat paranoid, plots of victim and oppressor; it

CHAPTER 24 History—as Facts and as Faith from: Failure and Success in America: A Literary Debate
Abstract: Apocalypse is defined in two general senses by Meyer Abrams: sudden revelations that renew or violent upheavals that destroy. When Abrams is working in Natural Supernaturalismwith the term as it spoke to the need of the English and Continental Romantics to revitalize decadent societies, he stresses the first of those meanings: the Biblical-historical panorama of weary, corrupt worlds which are jokingly, joyously replaced by visions of worlds freshly reborn. Those acts of the mind in America which attempt to split open the future, freeing history from its own limitations, have been informed by an urgency as great as that

CHAPTER 26 Opposing Perfection from: Failure and Success in America: A Literary Debate
Abstract: To be saved by silence in order to arrive at the silence offered by total absorption into God’s consciousness or the self’s core: this solution to the babble of the objective world has not gone unnoticed by a number of American writers. Injoy to leap away from combative individuality toward the democratic spirit held in common; to have the inferior absorbed into superior being; to replace the limitations of the phenomenal with the endless space and light of the noumenal. Any one of these acts would bring an end to the failure of being. Perhaps such attempts go counter to

CHAPTER 27 The Making of a Good Story from: Failure and Success in America: A Literary Debate
Abstract: What initiates our destiny? A good God, the power of evil, a wicked God, a world-soul, matter, fate or chance, Zeus or Whirl, environment, the biology of inherited genes and direct physiological impulses, male or female psychic principles? All these forces have been named the cause

Book Title: Value and Values-Economics and Justice in an Age of Global Interdependence
Publisher: University of Hawaii Press
Author(s): Hershock Peter D.
Abstract: The most pressing issues of the twenty-first century-climate change and persistent hunger in a world of food surpluses, to name only two-are not problems that can be solved from within individual disciplines, nation-states, or cultural perspectives. They are predicaments that can only be resolved by generating sustained and globally robust coordination across value systems. The scale of the problems and necessity for coordinated global solutions signal a world historical transit as momentous as the Industrial Revolution: a transition from the predominance of technical knowledge to that of ethical deliberation. This volume brings together leading thinkers from around the world to deliberate on how best to correlate worth (value) with what is worthwhile (values), pairing human prosperity with personal, environmental, and spiritual flourishing in a world of differing visions of what constitutes a moral life.
Link: http://www.jstor.org/stable/j.ctt13x1k8c

1 The Mosaic and the Jigsaw Puzzle: from: Value and Values
Author(s) Kasulis Thomas P.
Abstract: To understand and suitably engage our world—both natural and human—we need an effective strategy for knowing. That may seem obvious, but to forget it is to risk epistemic disaster. A Chinese proverb says a journey of a thousand libegins with one step, but that assumes the step must be in the right direction. For example, the tools we use to analyze political justice, economic equity, or ecological stability are all the legacy of the Enlightenment, what I will call theWissenschaftparadigm of problem solving. That paradigm relies on fundamental, no longer consciously examined assumptions about the

2 Value, Exchange, and Beyond: from: Value and Values
Author(s) Viswanathan Meera Sushila
Abstract: “Is there a common value judgment for the cultures of different nations?”¹ So questioned the twentieth-century Japanese philosopher Nishida Kitarō. In the wake of global imperialism and expansionism in the latter half of the nineteenth century and the first half of the twentieth century, myriad nascent nation-states sought to create/integrate their indigenous traditions into the new world order, thereby necessarily shaping/reshaping it, as well as to situate themselves in the perceived existing hierarchy of nations. Accordingly, among Japanese intellectuals in the 1930s, such as Nishida Kitarō, Watsuji Tetsurō, Kuki Shuzō, Miki Kiyoshi, and Ienaga Saburo, the issues of value and

3 Triple Negation: from: Value and Values
Author(s) McRae James
Abstract: Environmental security is a branch of environmental studies that explores how national security issues are affected by ecosystem sustainability and the demands placed on the natural world by human populations. The pursuit of consumer interests can often place stress on the environment, which can lead to a collapse of both ecosystems and economies, which in turn promotes political instability. For this reason, the fields of environmental ethics, business ethics, and international relations are ultimately intertwined. This essay draws from the philosophical anthropology of Watsuji Tetsurō’s Fūdoto explain why human culture, economics, and the politics of warfare are so intimately

7 Filial Piety and the Traditional Chinese Rural Community: from: Value and Values
Author(s) Di Xu
Abstract: Developments in science, medicine, technology, and national economies have rapidly resulted in aging societies in both developed and developing countries around the world. The increasingly large number of elderly people has caused various problems to the political and economic systems of societies, including family structure, ethical relationships, lifestyles, and values, as well as to the emotional state of their members. Neither the spontaneous capitalistic market nor a state welfare system can easily resolve these issues. In a modern market economy ruled by the logic of capital and profit, elderly people, who, usually unemployed, are considered mere consumers, thus present a

9 Moral Equivalents from: Value and Values
Author(s) Higgins Kathleen M.
Abstract: In his essay “The Moral Equivalent of War” (1910), William James observes that despite its obvious destructiveness, war has long had its defenders, who stress the important role that war time military service has traditionally served in developing discipline, toughness, and character in young men. Although himself motivated by the desire for a peaceful world, James concedes that “militarism is the great preserver of our ideals of hardihood, and human life with no use for hardihood would be contemptible.”¹ Given the harms that come from war, he argues that we need a “moral equivalent” of war, a nonviolent alternative to

15 Economics and Religion or Economics versus Religion: from: Value and Values
Author(s) Leaman Oliver
Abstract: There are two contrasting images of Islamic economics that are often evoked today, and both are wrong. One is that Islamic finance has done well in the banking crises that began in the twenty-first century, the implication being that it is more solidly based and less speculative. Opposed to that is the image of Islam as an obstacle to the flourishing of the economies of the Islamic world because it is so restrictive as to what can be done with money and how property can be passed down to the next generation. Yet the fact is that Islamic banks have

19 Social Justice and the Occident from: Value and Values
Author(s) Standish Paul
Abstract: “Social justice” is a phrase that recurs with some force in contemporary political and academic discussion, and in many respects this is understandable. One can scarcely imagine a form of human life for which justice does not remain a question, and the effects of the adjective point up the particular pressures to which that question is exposed in an overcrowded and, in some ways, environmentally depleted world. How are we to live together in justice, in our own countries and continents, and in the world as a whole?

21 Economic Growth, Human Well-Being, and the Environment from: Value and Values
Author(s) Kelbessa Workineh
Abstract: The cleavage between developed and developing countries in contemporary discourse is misleading. In today’s world, the older, modern terms of “North and South,” “West and East,” “First World and Third World,” “developed and underdeveloped,” seem intrinsically obsolete. The current context of increasing differentiation between countries encapsulated under these terms, the virtual disappearance of the so-called Second World, and problematic modernist connotations of such terms make their use questionable. The limitations notwithstanding, I will use them interchangeably throughout this chapter for lack of better terms. Their continued use, it has been argued, encourages a rethinking of patterns of inequality and power

25 What Is the Value of Poverty? from: Value and Values
Author(s) Bein Steve
Abstract: Dōgen and Aristotle appear to stand in diametrical opposition to each other on the value of poverty. Dōgen repeatedly admonishes monks and nuns to be poor and advises laypeople that even they would be better off if they gave up all their worldly possessions. Aristotle, on the other hand, famously describes poverty as “the parent of revolution and crime.”¹ This marked divergence is noteworthy not because we should expect Dōgen and Aristotle to march in lockstep together but because Aristotelian philosophy and Buddhist philosophy both advocate finding a middle path between extremes. Thus, it is surprising to find two thinkers

Book Title: Building a Heaven on Earth-Religion, Activism, and Protest in Japanese Occupied Korea
Publisher: University of Hawaii Press
Author(s): Park Albert L.
Abstract: Why and how did Korean religious groups respond to growing rural poverty, social dislocation, and the corrosion of culture caused by forces of modernization under strict Japanese colonial rule (1910-1945)? Questions about religion's relationship and response to capitalism, industrialization, urbanization, and secularization lie at the heart of understanding the intersection between colonialism, religion, and modernity in Korea. Yet, getting answers to these questions has been a challenge because of narrow historical investigations that fail to study religious processes in relation to political, economic, social, and cultural developments. In Building a Heaven on Earth, Albert L. Park studies the progressive drives by religious groups to contest standard conceptions of modernity and forge a heavenly kingdom on the Korean peninsula to relieve people from fierce ruptures in their everyday lives. The results of his study will reconfigure the debates on colonial modernity, the origins of faith-based social activism in Korea, and the role of religion in a modern world.
Link: http://www.jstor.org/stable/j.ctt13x1kgg

Introduction from: The Worlds of Carol Shields
Author(s) Staines David
Abstract: Years ago, in an introduction to a book of short fiction, the American writer Hortense Calisher talked about the short story being mainly a new world form. Reports from the frontier, she called them, a lovely and accurate phrase that caught my attention. Perhaps, I remember thinking, this is what

To the Light House from: The Worlds of Carol Shields
Author(s) Atwood Margaret
Abstract: The beloved Canadian author Carol Shields died on July 16, 2003 at her home in Victoria, British Columbia, after a long battle with cancer. She was 68. The enormous media coverage given to her and the sadness expressed by her many readers paid tribute to the high esteem in which she was held in her own country, and her death made the news all around the world.

“To Be Faithful to the Idea of Being Good”: from: The Worlds of Carol Shields
Author(s) Steffler Margaret
Abstract: In her final novel, Unless,and in a number of interviews toward the end of her life, Carol Shields drew attention to the concept of goodness. She told Eleanor Wachtel at the beginning of 2002 that goodness was “the main preoccupation of [Unless]” and that she had been “interested in the idea of goodness for a number of years” (Wachtel 153). An earlier comment on a more contained version of goodness focused on Shields’s fondness as a child for the world and characters of “Dick and Jane readers” and the way in which “everyone was terribly good to everyone else.”

Shields’s Guerrilla Gardeners: from: The Worlds of Carol Shields
Author(s) Boyd Shelley
Abstract: In an interview Carol Shields once stated, “I would never write a war story, I mean thewar story, as it were, is entirely a male-modelled genre. . . . violence has not been a part of my experience and I am far too fond of my characters to want to do them violence” (Anderson 143–44). Although Shields rejected war narratives as unfamiliar and unappealing, she was drawn to an alternative form of battle taken up entirely by her female characters—guerrilla gardening. Among the many homeowners who tend their yards in Shields’s fictional worlds is a peculiar cast

1. Homo ludens 2.0: from: Playful Identities
Author(s) Raessens Joost
Abstract: A playful specter is haunting the world. Since the 1960s, when the use of the word “ludic” became popular in both Europe and the US to designate playful behavior and artifacts, playfulness has become increasingly a mainstream characteristic of modern and postmodern culture. In the first decade of the 21st century we can even speak of the global “ludification of culture” (Raessens 2006; 2014). Perhaps the first thing that comes to mind in this context is the immense popularity of computer games, which, as far as global sales are concerned, have already outstripped Hollywood movies. In the US, 8- to

6. Breaking reality: from: Playful Identities
Author(s) Glas René
Abstract: These song lyric lines accompanied a badge I earned in February 2010 while using Foursquareon my mobile phone. This location-based social network service, created by Dennis Crowley and Naveen Selvadurai and launched in 2009, offers its users the opportunity to check in at real-world venues, earning rewards (like badges) in the process. The badge I was rewarded, appropriately called “I’m on a Boat!”, is the reward for the first time you actually check in on a boat in real life.

11. Ludic identities and the magic circle from: Playful Identities
Author(s) Calleja Gordon
Abstract: Johan Huizinga’s work has received renewed attention with the emergence and expansion of Game Studies. An important aspect of Huizinga’s explication of play is its bounded nature. Like other cultural artefacts Huizinga describes in Homo ludens(1955), the act of game playing requires the crossing of a boundary that marks the game from the ordinary world. The crossing of this boundary into game-space implies a shift in the players’ identity that takes them from their everyday, “ordinary” selves, into their ludic selves. Suits has described this as the “lusory attitude” (1978, 52); a disposition one enters into when interacting with

Introduction to Part III from: Playful Identities
Author(s) Raessens Joost
Abstract: The contributions in the third part of the book look at how digital media technologies shape human identities in playful ways. A common thread that weaves through these chapters is that media technologies and practices mediate how people identify with others, the world, and themselves. When new media technologies rise to the fore the mediation of identity changes along with it, and play offers a range of fruitful perspectives to understand these changes. Another common thread in these chapters involves questioning the intricate connections between play and everyday life. From being a more or less separate space for experimenting with

14. Playing out identities and emotions from: Playful Identities
Author(s) Jansz Jeroen
Abstract: These excerpts, taken from interviews with gamers who were asked why they like to play their favorite game, illustrate that people’s attractions to games are manifold.¹ Teenager Dirk seems to identify with the physical appearance of his game character, whereas Leontien fantasizes about being an Amazon. Arie communicates the appeal of violent content, as does Cor who also explains the unique properties of the virtual world.

19. Afterplay from: Playful Identities
Author(s) de Mul Jos
Abstract: In the introductory chapter of this volume we proclaimed a global “ludification of culture” and have argued that playful technologies, which have been embraced worldwide with great enthusiasm in the past decades, have profoundly affected our identities. We have demonstrated how our narrative identity, as part and parcel of a centuries-old book culture, has in the past decades been complemented, and even partly replaced by, more playful types of identities. The subsequent chapters in this volume have analyzed and interpreted Homo ludens 2.0by focusing on the different dimensions of our new state of play from a variety of disciplinary

Book Title: Dis-Enclosure: The Deconstruction of Christianity- Publisher: Fordham University Press
Author(s): Smith Michael B.
Abstract: This book is a profound and eagerly anticipated investigation into what is left of a monotheistic religious spirit-notably, a minimalist faith that is neither confessional nor credulous. Articulating this faith as works and as an objectless hope, Nancy deconstructs Christianity in search of the historical and reflective conditions that provided its initial energy. Working through Blanchot and Nietzsche, re-reading Heidegger and Derrida, Nancy turns to the Epistle of Saint James rather than those of Saint Paul, discerning in it the primitive essence of Christianity as hope. The religion that provided the exit from religion,as he terms Christianity, consists in the announcement of an end. It is the announcement that counts, however, rather than any finality. In this announcement there is a proximity to others and to what was once called parousia. But parousia is no longer presence; it is no longer the return of the Messiah. Rather, it is what is near us and does not cease to open and to close, a presence deferred yet imminent.In a demystified age where we are left with a vision of a self-enclosed world-in which humans are no longer mortals facing an immortal being, but entities whose lives are accompanied by the time of their own decline-parousia stands as a question. Can we venture the risk of a decentered perspective, such that the meaning of the world can be found both inside and outside, within and without our so-immanent world?The deconstruction of Christianity that Nancy proposes is neither a game nor a strategy. It is an invitation to imagine a strange faith that enacts the inadequation of life to itself. Our lives overflow the self-contained boundaries of their biological and sociological interpretations. Out of this excess, wells up a fragile, overlooked meaning that is beyond both confessionalism and humanism.
Link: http://www.jstor.org/stable/j.ctt14bs028

A Deconstruction of Monotheism from: Dis-Enclosure: The Deconstruction of Christianity
Author(s) Malenfant Gabriel
Abstract: The West can no longer be called the West on the basis of the movement through which it saw extended to the entire world the form of what might have appeared, up until recently, as its specific profile. This form contains both techno-science and the general determinations of democracy and law, as well as a certain type of discourse and modes of argument, accompanied by a certain type of representation—understood in a broad sense of the term (e.g., that of the cinema and the entirety of post-rock and post-pop music). In this way, the West no longer acknowledges itself

Consolation, Desolation from: Dis-Enclosure: The Deconstruction of Christianity
Author(s) Bergo Bettina
Abstract: In the Preface he wrote for the volume entitled Chaque fois unique, la fin du monde(Each Time Unique, the End of the World),¹ a collection of memorial addresses, Jacques Derrida emphasizes how much the “adieu” should salute nothing other than “the necessity of a possible non-return, the end of the world as the end of any resurrection.” In other words, the “adieu” should in no way signify a rendezvous with God but, on the contrary, a definitive leave-taking, an irremissible abandonment—as much an abandonment of the deceased other to his effacement as an abandonment of the survivor to

1 “Combinatorial Algorithms” from: Missing Link
Abstract: The makings of metaphor appeared in the world when the world first appeared, and to what degree ex nihilowe may still speculate. The initiative passed through myriad incarnations that have led up to and become ourselves. This book might do well to follow a similar procedure, with an introduction of metaphor per se, a conjuring of itex nihilo: what metaphor is thought to be, how it is thought to work. With each chapter that follows, we will have occasion to draw out unique features of metaphoric behaviour as they become relevant. To avoid repeating myself too much, I’m

5 Graceful Errors: from: Missing Link
Abstract: For decades, Richard Wilbur’s poem “Mind” has been admired by both literary critics and thinkers in a variety of fields. Wilbur is one of those poets who develops a poem’s evocative potential by embodying the subject in the poem’s procedures. Here he offers a scene where a mind flits playfully about inside a world of stony recalcitrance. At the same time he plays witha metaphor (the very one that says “the mind is like some bat”), and lets it flit about within the confines of three constrained stanzas, until it comes to the point where it “turns” to examine

7 Metaphor and Cognition from: Missing Link
Abstract: We’re at the half-way point in this book. If we were pilots on a trans-Atlantic flight crossing the gap between two continents, we’d be somewhere around the Point of No Return. No land in sight on either horizon. We would be crossing an important line and yet, if we looked out on the ocean, we would see no line at all. I consider in my argument two distinct and related contexts for the evolution of the metaphoric initiative. We have been thinking about how it has been at work inandasthe material world from its outset. The reality

11 Natural and Design Evolution in Culture from: Missing Link
Abstract: We spent most of the last chapter getting the metaphoric initiative turned around, like a heavy cannon, so that our salvos were no longer directed at the inwardness of human being but back outside, where we can see how that inwardness participates in the world around it. The material world is both concrete andsymbolic, and we’ve come to recognize in the fictions of a functioning ego the potential for self-reinvention. We want to feel that we control our own destiny. Such a freedom evolves, Dennett has argued, and we have seen how metaphoric thinking makes this possible. How are

13 Spirit and Its Metaphoric Environment from: Missing Link
Abstract: Our symbolic thinker, human being, has set out to design a world that gives it survival advantage. Thinking ahead, testing and deliberating, it has striven to build and inhabit a world that, it would hope, makes sense. The thick cream of its society has been whipped into myriad shapes that stand on their own. At the same time, that most characteristic of human being’s talents, its prowess for symbolic thinking, has evolved a domain unique to itself, where the symbol as symbol has come to the fore, where hypothetical thinking has become a survival-enhancing end in its own right, as

5 Desmond Tutu on Anger from: Resentment's Virtue
Abstract: The life and works of Desmond Tutu are truly impressive: he is a famous apartheid opponent and Nobel Peace Prize laureate, Archbishop Emeritus, the chairperson and most prominent spokesperson of the TRC, a “moral voice” of the world. In relation to his involvement with the TRC, Tutu has been traveling the world, giving talks about his experiences and lessons learned. A story that Tutu apparently loves to tell and retell is one about his encounters with the grievously wronged yet forgiving victims who appeared before the commission. During the hearings, in his books, and in speeches, Tutu has expressed repeatedly

8 Opening Moves from: Resentment's Virtue
Abstract: Thus, Améry opens the essay on his ressentimentsby placing himself in the position of the deviant and distrustful victim. The country he travels is “a delight to the world”; it “offers the world an example not only of economic prosperity but also of democratic stability and political moderation” (1999: 62). And then there is this lonely “I” who cannot join the popular perspective and whose memories of the Nazi past of the country and its inhabitants make him unable to travel the present without ruminating about its relationship to and possibly hidden affinity with the past. Different attitudes to

11 Guilt and Responsibility from: Resentment's Virtue
Abstract: At an earlier point in the essay, Améry accepts the obligation to clarify his ressentiments“for those against whom they are directed” (1999:67). But against whomareAméry’sressentimentsdirected, and are the implicit expectations and notions of guilt and responsibility themselves morally justifiable? Reading through the essay, one is presented with an international collection of resented individuals and groups: a SS-man Wajs from Belgium, a South German businessman, the philosopher Gabriel Marcel, the publicist André Neher, SS-men, Kapos, German bystanders, “former fellows in battle,” and even “the world, which forgives and forgets.” In addition, he mentions several individuals for

CHAPTER 4 Frank Capra and His Italian Vision of America from: Italian Irish Filmmakers
Abstract: Frank Capra Frank Capra hails from the same social tradition in American film as D. W. Griffith and John Ford. Like them, he explored issues of family, law, decency, and democracy. Yet, Capra’s distinctive ethnic background also made a difference. Though as much a social moralist as Griffith, Capra brought to his characters an Italian sense of gentle compassion; his familial concern for others was an ethnic world apart from Griffith’s Anglo view of greedy human nature. As for a resemblance to Ford’s work, Capra’s films often relied on communal values and family scenes. But whereas Ford wrestled with age-old

CHAPTER 6 Martin Scorsese in Little Italy and Greater Manhattan from: Italian Irish Filmmakers
Abstract: Martin Scorsese spent much of his childhood in bed with pleurisy, wishing he could play in the streets. When he did get outside, he immersed himself in Little Italy—in an insular, often self-destructive world. Years later, as a young filmmaker, Scorsese translated this world into film with religious-like devotion. Typically, he pictured an intelligent and morally sensitive young man who, in one violent moment, purges his Italian familial community. After thoroughly mining his ethnic boyhood, Scorsese turned to greater Manhattan where he envisioned non-Italian men either confronting or satirizing a WASP society based, not on the family, but on

Book Title: Hegemony-The New Shape Of Global Power
Publisher: Temple University Press
Author(s): Agnew John
Abstract: Hegemonytells the story of the drive to create consumer capitalism abroad through political pressure and the promise of goods for mass consumption. In contrast to the recent literature on America as empire, it explains that the primary goal of the foreign and economic policies of the United States is a world which increasingly reflects the American way of doing business, not the formation or management of an empire. Contextualizing both the Iraq war and recent plant closings in the U.S., noted author John Agnew shows how American hegemony has created a world in which power is no longer only shaped territorially. He argues in a sobering conclusion that we are consequently entering a new era of global power, one in which the world the US has made no longer works to its singular advantage.
Link: http://www.jstor.org/stable/j.ctt14bsxmk

1 Introduction from: Hegemony
Abstract: Words matter. Currently, there is much talk and writing about empireorAmerican empire—words used to describe the dominant force in world politics today.¹ I want to challenge this creeping consensus by proposing a different word to describe the current state of affairs. This wordhegemonyis often confused with empire and frequently appears with such ancillary words asimperial, imperialist,and so on, as if they all meant the same thing. Of course, they can be made to mean the same thing. But what if the consensus is fundamentally mistaken about what is actually unique about the current

3 American Hegemony and the New Geography of Power from: Hegemony
Abstract: In mainstream theories of world politics, the workings of political power are usually seen as a historical constant. They share the view expressed so clearly by Paul Ricoeur that “power does not have much of a history.”¹ At the same time, political power is overwhelmingly associated with “the modern state,” to which all states are supposed to correspond, but which is usually a version of France, England, or the United States regarded as a unitary actor equivalent to an individual person. Political power is envisioned in terms of units of territorial sovereignty (at least for the so-called Great Powers) that

4 Placing American Hegemony from: Hegemony
Abstract: The twentieth century was by many accounts the American century. The twenty-first century, however, is not likely to be. Between these two sentences lies the history of American hegemony. In this chapter I show how American hegemony started. It began at home. Only later did it extend outward, and it was the U.S. interventions in the two world wars of the twentieth century that made this possible. After the Second World War in particular, the United States formed NATO and other alliances to contain the former Soviet Union and its allies. This required significant military and political commitments beyond the

5 U.S. Constitutionalism or Marketplace Society? from: Hegemony
Abstract: The uniqueness of the United States is often attributed to the structure of its political organization rather than to its political economy. As the first fully modern polity built from scratch, with reference to classical and early modern political theories of republicanism and liberalism, the United States has often been presented as a constitutional model for the world at large. The strand of American political thought associated most closely with President Woodrow Wilson—arguably the founder of modern American political science and the prophet of American global institutionalism—lends itself to world politics not only as a model for emulation

6 Globalizing American Hegemony from: Hegemony
Abstract: “Globalization” is one of the premier buzz words of the early twenty-first century. In its most general usage it refers to the idea of a world increasingly stretched, shrunk, connected, interwoven, integrated, interdependent, or less territorially divided economically and culturally among national states. It is most frequently seen as an economic-technological process of time-space compression, as a social modernization of increased cultural homogeneity previously national in character scaled up to the world as a whole, or as shorthand for the practices of economic liberalism spontaneously adopted by governments the world over.¹ I do not want to deny the truth in

7 The New Global Economy from: Hegemony
Abstract: In recent studies of the world economy invoking the impact of globalization, the idea of “time-space compression” or its equivalents have dominated discussion among geographers and many others.¹ This idea postulates that revolutionary changes in communication and transportation technologies are producing a new global economy. In this chapter I challenge the adequacy of this idea for understanding the course of the contemporary world economy and the new uneven development it is producing. In its place I argue for the importance of the geopolitical role of the United States and the vision of world economic order— transnational liberalism—which, post–1970s,

8 Globalization Comes Home from: Hegemony
Abstract: The world economy that the United States has created beyond its territorial boundaries is no longer one in which all of America sees a positive reflection. Though the American economy has largely recovered from the worst negative trends of the 1970s and 1980s, there is nevertheless a widespread unease about what the world economy delivers to the United States. As this chapter claims, there is good reason for this. The United States now faces an impasse in its relations with the global economy. This is not to say that the United States uniformly is a victim of its own hegemony.

9 Conclusion from: Hegemony
Abstract: The terms “globalization” and “imperialism” signify two features of contemporary world politics that are regarded as antagonistic to each other. The former stands for a seemingly autonomous process of globe shrinking or stretching (depending on how you look at it), whereas the latter indicates a self-conscious extraction and movement of profit from some places to others through political domination and coercion more than economic rationality. If advocates of the first tend to have a postmodern, depoliticized view of the world, those of the latter tend to have a profoundly modernist geopolitical view in which dominant states (above all, the United

3 On the Origin of Counting: from: The Roots Of Thinking
Abstract: The starkly contrasting views of Russell and Bakst cited above on the origin of counting call for clarification—and not simply from the viewpoint that a philosopher and a mathematician inhabit two different academic worlds. What is at issue is not a question of philosophy or mathematics; it is a question of the scientific validity of a certain rendering of the origin of counting.

11 The Thesis and Its Opposition: from: The Roots Of Thinking
Abstract: The choice of “the mental” by the philosopher—or its relegation to philosophers—and the choice of “the physical” by the scientist, establishes a division of the animate that is mirrored neither by a Darwinian scheme of the world, a Darwinian methodology, nor by everyday living reality. However restrictively or generously their genetic programming is conceived, all creatures, humans and nonhumans, undeniably move about in purposeful ways. They make life-enhancing choices, at minimum not only about what and what not to eat (including the choice of a new food item) and when to eat (e.g., when it is safe to

Book Title: Studies in Philosophy for Children-Harry Stottlemeier's Discovery
Publisher: Temple University Press
Author(s): Lipman Matthew
Abstract: Harry Stottlemeier's Discovery, created by Matthew Lipman in 1969, is now a widely used and highly successful tool for teaching philosophy to children. As the original novel of the Philosophy for Children program, its goal is to present major ideas in the history of philosophy, nurturing children's ability to think for themselves. At present, it is taught in 5,000 schools in the United States and has been translated into eighteen languages worldwide. This collection of essays reflects upon the development, refinement, and maturation of Philosophy for Children and on its relationship to the tradition of philosophy itself.
Link: http://www.jstor.org/stable/j.ctt14bt7sz

5 Growing a Chorus from: The Strange Music of Social Life
Author(s) BLAU JUDITH
Abstract: I may have skipped a beat somewhere, but the idea that sociology aims for explanation seems old-fashioned to me. My sociology aims for revolution. We live in a small and shrinking world with an out-of-control CIA, Pentagon, and president; a reactionary Supreme Court; and greedy CEOs; and we live in a world that faces looming environmental crises. America has the highest rate of incarceration the entire world, ranks at the bottom of all Organization for Economic Co-operation and Development member countries on its rate infant mortality, and has the highest Gini coefficient on income inequality. We torture prisoners in violation

11 If You Have All the Answers, You Don’t Have All the Questions from: The Strange Music of Social Life
Author(s) BELL MICHAEL M.
Abstract: If you have all the answers, you don’t have all the questions.I serve on the board of a nonprofit group, and this little aphorism came to me during a recent meeting. We were discussing the aftermath of an effort by the group that did not turn out as we had expected. Our emotions were mixed. A disheartened mood washed around with the exhilaration of what we had attempted. The world had critiqued us, yes, but we had critiqued the world. We had spoken and had heard back more than the mere resound of our intervention. No echo. No mimicry.

6 Ireland and the Wars After the War, 1917–23 from: Towards Commemoration: Ireland in war in revolution 1912-1923
Author(s) Horne John
Abstract: What happens if we enlarge the time frame of the Great War? European and world politics were militarised well before the war. In both Ireland and the Balkans, the violence that fed directly into the war started in 1912–13, as William Mulligan has shown in chapter 1. Continued militarisation of politics and far worse violence prolonged the fighting beyond 1918. In fact, the Great War was the epicentre of a larger cycle of conflict that did not finish until 1923, with the end of the war between Greece and Turkey, the resolution of the crisis over German reparations—which

Conclusion from: Towards Commemoration: Ireland in war in revolution 1912-1923
Author(s) Horne John
Abstract: Ireland will not be alone in marking the events that transformed the world a century ago during the decade of the First World War. From a divided Middle East to a reunited Germany, from Poland and the Czech/Slovak Republics—which first won their modern independence in 1918—to a Hungary that still mourns the territory it lost in 1919, the legacy of the ‘Greater War’ of 1912–23 is written into the geopolitical landscape, just as it is with the partition of Ireland. The legacy is even stronger in the cultural sphere. Rituals that are now commonplace were invented to

Chapter Two A Contemporary Response to Increasing Mele Performance Contexts from: Huihui
Author(s) Silva Kalena
Abstract: Linguists estimate that there are more than six thousand languages spoken in the world today and, alarmingly, that 60 percent are at risk of extinction with the passing of their last speakers (Hinton 2001; Nettle and Romaine 2000). Of the estimated 300 North American indigenous languages spoken when the explorer Christopher Columbus arrived in 1492, some 210 survive; of the 210, about 175 are in the United States (Krauss 1996). Young, fluent speakers of a language are key to its continuing vitality among future generations. Of the 175 surviving indigenous languages in the United States, only about 20 have speakers

Chapter Eleven Sovereignty out from under Glass? from: Huihui
Author(s) King Lisa
Abstract: The long relationship between Euro-American museums and Indigenous peoples bears a legacy of problems and abuses, as museums have interpreted Indigenous peoples’ histories and cultures through an exclusively Euro-American worldview. The Bernice Pauahi Bishop Museum of Honolulu is no exception. It is this chapter’s purpose to explore the ways in which the Bishop Museum has recognized this colonial rhetorical framework through which it has maintained and displayed its collections. In particular, the chapter analyzes how the 2006–2009 renovation of the Hawaiian Hall facilities at the Bishop Museum was an active, if ultimately ambiguous, attempt to decolonize the rhetorical habits

Chapter Twelve The Many Different Faces of the Dusky Maiden: from: Huihui
Author(s) Smith Jo
Abstract: In May 2011, the Wellington City Gallery (based in New Zealand’s capital city) hosted an exhibit of photographic works by four Māori women artists—the first photographic exhibit of its kind in Aotearoa/New Zealand.¹ The exhibit was titled Maiden Aotearoa(May 21- June 26, 2011) and featured the work of Vicky Thomas (Ngāti Kahu, Pākehā, Irish/ Welsh), Suzanne Tamaki (Ngāti Maniapoto, Tūhoe, Te Arawa), Aimee Ratana (Ngai Tūhoe), and Sarah Hudson (Ngāti Awa, Tūhoe).² The collection demonstrated a range of approaches to representing Indigenous worlds and women. Some of the artists focused on the ways colonial photographers depicted women from

Book Title: Joy and Human Flourishing-Essays on Theology, Culture, and the Good Life
Publisher: Augsburg Fortress Publishers
Author(s): Volf Miroslav
Abstract: Joy is crucial to human life and central to God’s relationship to the world, yet it is remarkably absent from contemporary theology and, increasingly, from our own lives! This collection, the result of a series of consultations hosted by the Yale Center of Faith and Culture, remedies this situation by considering the import of joy on human flourishing. These essays—written by experts in systematic and pastoral theology, Christian ethics, and biblical studies—demonstrate the promise of joy to throw open new theological possibilities and cast fresh light on all dimensions of human life. With contributions from Jurgen Moltmann, N. T. Wright, Marianne Meye Thompson, Mary Clark Moschella, Charles Mathewes, and Miroslav Volf, this volume puts joy at the heart of Christian faith and life, exploring joy’s biblical, dogmatic, ecclesiological, and ethical dimensions in concert with close attention to the shifting tides of culture. Convinced of the need to offer to the world a compelling Christian vision of the good life, the authors treat the connections between joy and themes of creation, theodicy, politics, suffering, pastoral practice, eschatology, and more, driven by the conviction that vital relationship with the living God is integral to our fullest flourishing as human creatures.
Link: http://www.jstor.org/stable/j.ctt155j2mp

Introduction: from: Joy and Human Flourishing
Author(s) Crisp Justin E.
Abstract: Why joy—and why now? It is perhaps counterintuitive for joy to occupy a central place in a Christian theology, or at least in a theology capable of taking seriously the state of the world in which we live. Have not the masters of suspicion sufficiently warned theologians away from commending religious sentiments that, in their spiritual purity, distract their subjects from the material situation of life and issue in a total flight from the world? Did not the manifold tragedies of the mid-twentieth century disabuse theologians once and for all of their Pollyanna-ish penchant for progress, their sure confidence

1 Christianity: from: Joy and Human Flourishing
Author(s) Moltmann Jürgen
Abstract: Once before I have written a theology of joy. This was in 1971 on the climax of the Vietnam War and the worldwide protest-movement against it. This was in the midst of student rebellions and the liberation movements in the third world. The German title was Die ersten Freigelassenen der Schöpfung. Versuche über die Freude an der Freiheit und das Wohlgefallen am Spiel(“The first liberated men in creation: experiments on the joy of freedom and the pleasure of play”)—the English title wasTheology and Joy.¹

3 Moral Conversion and the Structure of the Good from: Foundational Theology
Abstract: In the previous chapter, we considered religious conversion in terms of an inchoate (total) fulfillment of our conscious-intentional orientation toward meaning, truth, and goodness. It is the experience of God’s love flooding our hearts (Rom. 5:5), of being loved by God “before the foundation of the world” (Eph. 1:4). This involves a radical shift in our horizon so that in everything we do we act on a different level, with an expanded range of possibilities for meaning, truth and goodness. Still, as with the human experience of falling in love, this is only the first momentous step in our sustained

9 The Communicative Context from: Foundational Theology
Abstract: In the previous chapter, we provided a heuristic anticipation of certain positions in relation to the church, its nature and mission. In this chapter, we move from those more abstract considerations to the present and more concrete context of the church’s mission and communication, in a world of growing secularism on the one hand, and increasing exposure to religious pluralism on the other, while still drawing on the foundations developed in the first part of our work. Let us begin then with an ending: Ite missa est. These words express the dismissal declared at the end of the Roman Catholic

5 Reader-Oriented Approaches: from: Puzzling the Parables of Jesus
Abstract: Parables speak to us. They draw the reader into their narrated world by means of their narrative style, their proximity to reality, and in particular, their figurativeness. Parables need a reader in order to be interpreted and understood. The meaning of a parable cannot simply be captured absolutely in and of itself. Instead, parables require the process of reading, that is, the reception.

Book Title: The Homebrewed Christianity Guide to Jesus-Lord, Liar, Lunatic…Or Awesome?
Publisher: Augsburg Fortress Publishers
Author(s): FULLER TRIPP
Abstract: Christology is crazy. It’s rather absurd to identify a first-century homeless Jew as God revealed, but a bunch of us do anyway. In this book, Tripp Fuller examines the historical Jesus, the development of the doctrine of Christ, the questions that drove christological innovations through church history, contemporary constructive proposals, and the predicament of belief for the church today. Recognizing that the battle over Jesus is no longer a public debate between the skeptic and believer but an internal struggle in the heart of many disciples, he argues that we continue to make christological claims about more than an “event" or simply the “Jesus of history." On the other hand, C. S. Lewis’s infamous “liar, lunatic, and Lord" scheme is no longer intellectually tenable. This may be a guide to Jesus, but for Christians, Fuller is guiding us toward a deeper understanding of God. He thinks it’s good news—good news about a God who is so invested in the world that God refuses to be God without us.
Link: http://www.jstor.org/stable/j.ctt155j380

1. Lockdown America: from: The Executed God
Abstract: In my own church in Trenton, New Jersey, Tamika rose, with all of her thirteen years of age, to share a concern before the adults went to their “Prayers of the People” during Sunday morning worship. “We had a hard week in school,” she shared. “For two days we were on lockdown.” Her metaphor of lockdownwas applied to her classmates’ being denied study hall privileges, but it is derived from the world of prison life. Today’s children and youth often use the metaphors of prison life to portray their own lives outside of prison. In 1995, when mass incarceration’s

Book Title: The Wisdom and Foolishness of God-First Corinthians 1-2 in Theological Exploration
Publisher: Augsburg Fortress Publishers
Author(s): Askani Hans-Christoph
Abstract: The first two chapters of Paul’s first epistle to the Christians of Corinth, written in the fifth decade of the first century, have played a significant role in the history of Christian theology. Interpreting the central event in Christianity, namely the crucifixion of Jesus, Paul reflects on the wisdom and foolishness of God, which he opposes to the world’s wisdom. According to Paul, the “word of the cross," which is “foolishness" to some and “scandal" to others, leads to an upheaval in one’s way of thinking. For two millenia, theology has often turned to these passages in order to sustain its reflection. Many central questions emerge from Paul’s text on the meaning of a crucified Messiah, on God’s omnipotence, weakness, and suffering. This volume hopes to achieve two things by seeking to place exegetes, historians, philosophers, and theologians in conversation: to better understand Paul’s text and its reception and also to examine the ways in which it can nourish our theological reflection today.
Link: http://www.jstor.org/stable/j.ctt155j3m5

3 On a Road Not Taken: from: The Wisdom and Foolishness of God
Author(s) Plaxco Kellen
Abstract: Late-modern questions and concerns lead Paul’s readers to suppose that Paul’s opposition of “wisdom” to “folly” is the lens for focusing Paul’s meaning.¹ Just so, the best reading of Paul’s First Letter to the Corinthians is the reading that best interprets that opposition’s dissonance as the center of Paul’s thought.² It is not as though Paul does not oppose cruciform folly to worldly wisdom. Any exegete must acknowledge Paul’s playful polarities of wisdom and folly, power and weakness, and so on. But it is not a foregone conclusion that this opposition forms the core of Paul’s theology in 1 Corinthians

6 Election and Providence in the Theology of Thomas Aquinas: from: The Wisdom and Foolishness of God
Author(s) Dempsey Michael T.
Abstract: If we wish to understand Thomas as a Dominican friar and biblical theologian, we must move beyond conventional portraits of him as the perennial philosopher and see how Thomas’s great Summaattempts to build a new theological science that is grounded in Scripture and expressed with the aid of natural reason. As Thomas himself says with Paul in 2 Cor. 10:5, all thought and understanding is to be taken captive in obedience to Christ in his battle of spiritual warfare against the powers and principalities of this world.

12 The Foolishness and Wisdom of All God’s Ways: from: The Wisdom and Foolishness of God
Author(s) Tanner Kathryn
Abstract: God violates the norms and expectations of those who take themselves to be wise and in that way appears foolish in the eyes of the world.¹ The cross of Christ is the most startling, scandalous, and in that sense paradigmatic instance of this. But I believe Christian theologians soon generalize from it. In all God’s activity ad extraGod violates the expectations of the wise by being intimately connected to a world of loss, suffering, and conflict. God for us is simply a God who breaks down the wisdom of the wise: a God of radical transcendence who always and

Book Title: Resisting history-Religious transcendence and the invention of the unconscious
Publisher: Manchester University Press
Author(s): Hayward Rhodri
Abstract: How can historians make sense of visions, hauntings and demonic possession? Do miraculous events have any place in a world governed by cause and effect? In Resisting history, Rhodri Hayward examines the cumulative attempts of theologians, historians and psychologists to create a consistent and rational narrative capable of containing the inexplicable. This lucid and provocative account argues that the psychological theories we routinely use to make sense of supernatural experience were born out of struggles between popular mystics and conservative authorities. Hayward’s lively analysis of the Victorian disciplines of Christology, psychology and psychical research reveals how our modern concept of the subconscious was developed as a tool for policing religious inspiration. He concludes his argument with a vivid study of the Welsh Revival of 1904-5, in which the attempt of thousands of converts to cast off their everyday identity was diffused and defeated using the language of the new psychology. By revealing the politics inherent in such language, Hayward raises questions about its deployment in the work of today’s historians. Written in a clear and accessible style, Resisting history provides a fresh and entertaining perspective for anyone interested in questioning the concepts that underlie historical writing and psychological thought today.
Link: http://www.jstor.org/stable/j.ctt155j66d

4 ‘Our love is what we love to have’: from: Acceptable words
Abstract: Geoffrey Hill’s poems have often presented us with a series of scenes, livid tableaux, ‘spectacles’: the Jews in Europe, the Battle of Towton, the endurances of some poets, Boethius in his cell, the nailer’s darg, real and fancied martyrdoms like those of his Sebastians. If his vision of the world were to be put in symbolic terms then the character of the Romanesque style as described by Henri Focillon might provide an analogy:

7 The Triumph of Love (1998) from: Acceptable words
Abstract: There are many themes in The Triumph of Love– those the poet ‘has buzzed, droned, / round a half-dozen topics (fewer surely?) / for almost fifty years’ – but in my reading the poem is dominated by Hill’s effort to grapple with, to honour and in some sense to do justice by all these unlived and unliveable lives – ‘the brute mass and detail of the world’ (LXX). Given the title, this effort might be expected to seek to discover whether the meanings gathered around the term ‘Love’ can be pitted against this world, is there a sense in

2 Art in time of war: from: The new aestheticism
Author(s) Dollimore Jonathan
Abstract: In September 1914 an agonised Hermann Hesse writes of how war is destroying the foundations of Europe’s precious cultural heritage, and thereby the future of civilisation itself. Hesse stands proudly for what he calls a ‘supranational’ tradition of human culture, intrinsic to which are ideals essentially humanitarian: an ‘international world of thought, of inner freedom, of intellectual conscience’ and a belief in ‘an artistic beauty cutting across national boundaries’.¹ Even in the depths of war, insists Hesse, a German should be able to prefer a good English book to a bad German one. Three years later he writes along similar

10 Melancholy as form: from: The new aestheticism
Author(s) Bernstein Jay
Abstract: We can date the end of the novel precisely: the last novel ever written was Flaubert’s Sentimental Education, published in 1869. It is sometimes said that Flaubert’s work inaugurates the waning of theBildungsromanand the inauguration of the novel of disillusionment. But that says too little. Can there be aromanwithout theBildung?The unifying biographical form of the classical novel, paralleling the ambitions and trajectory of secularising modernity, chartered the formation, education, quest and achievement of identity and worldliness of its bourgeois heroes and heroines. What was previously narrative and adventure becomes in Flaubert a stutter, every

Series editors’ foreword from: Douglas Coupland
Author(s) Monteith Sharon
Abstract: This innovative series reflects the breadth and diversity of writing over the last thirty years, and provides critical evaluations of established, emerging and critically neglected writers – mixing the canonical with the unexpected. It explores notions of the contemporary and analyses current and developing modes of representation with a focus on individual writers and their work. The series seeks to reflect both the growing body of academic research in the field, and the increasing prevalence of contemporary American and Canadian fiction on programmes of study in institutions of higher education around the world.囎Central to the series is a concern that each

2 ‘Denarration’ or getting a life: from: Douglas Coupland
Abstract: How might a novelist represent contemporary, globalized reality if that world and its citizens have become plotless? The phenomenon of ‘denarration’ described in Coupland’s ‘Brentwood Notebook’ (1994) – a collage-report of a single day in this blandly affluent LA suburb, a putative ‘secular nirvana’ – thematizes the author’s ongoing concern with the failure of old stories to adequately explain, or render meaningful, the complexities of living in a new era ( PD,p. 148). This embryonic trend named by a writer from Canada’s west coast, much of whose early work focuses on the odd textures of 1990s Californian experience, echoes observations made twenty

6 Conclusion: from: Douglas Coupland
Abstract: What do Douglas Coupland’s abundant – and frequently conflicting – images of the future reveal about his worldview? Does his writing and visual art aspire to represent the innovative and the imminent, that is, to forge new ideas in a seemingly exhausted, derivative era? His novels occupy a perplexing hinterland between Tyler Johnson’s irrepressible optimism ‘about the future’ and the everyday, apocalyptic paranoia expressed in JPod,the writer’s most playfully surreal, exuberantly decadent and morally unsettling piece of fiction to date. This conclusion will use Coupland’s highly self-conscious tenth ‘novel’ – though absurdist science-project or anti-art manifesto might be more appropriate terms of

3 Lord Jim and the structures of suicide from: Conrad's Marlow
Abstract: In Writing as RescueJeffrey Berman makes the claim that ‘a higher suicide rate inheres within Conrad’s world than within that of any other major novelist writing in English’, a bold statement that Todd G. Willy echoes, identifying a ‘chronic epidemic of suicides that broke out in the late Victorian fiction of Joseph Conrad’, whilst Ian Watt notes that ‘the role of suicide in Conrad’s fiction is certainly of exceptional importance.’¹ Certainly there is a prodigious suicide rate among Conrad’s characters. Jocelyn Baines counts nine ‘leading’ characters who commit suicide inJoseph Conrad: A Critical Biography, C. B. Cox lists

Book Title: The structure of modern cultural theory- Publisher: Manchester University Press
Author(s): Osborne Thomas
Abstract: This book is about the claims of Cultural Theory as a particular kind of intellectual ethos or discipline. The book argues that Cultural Theory is best seen, at least in its ‘modern’ form, as an ethical discipline. As such, it should be seen as a form of inquiry governed by the guiding idea of the cultivation of critical autonomy and, as such, is designed as much to change what we are in our relations to ourselves as to describe the world as it is in particular ‘positive’ ways. The content of the book develops this argument through critical readings of three canonical writers, namely Theodor Adorno, Michel Foucault and Pierre Bourdieu. A final chapter contrasts the ethical idea of modern Cultural Theory developed here with its postmodern derivations, which, it is argued, have taken both a more positivist and even more moralistic form.
Link: http://www.jstor.org/stable/j.ctt155jbh0

INTRODUCTION from: Aesthetics and subjectivity
Abstract: In recent years it has become apparent that many questions which first became manifest during the emergence of philosophical aesthetics at the end of the eighteenth century play a decisive role both in mainstream philosophy and in literary theory. The critiques of the idea that the world is ‘ready-made’ by Hilary Putnam and other pragmatically oriented thinkers, the concomitant attention by Nelson Goodman, Richard Rorty and others to the ‘world-making’ aspects of language, the related moves in the philosophy of language on the part of Donald Davidson and others towards holistic accounts of meaning, and the orientation in post-structuralism towards

7 Music, language and literature from: Aesthetics and subjectivity
Abstract: The divergent interpretations of the relationship between music and language in modernity are inseparable from the main divergences between philosophical conceptions of language. The attempt to explain language in representational terms in the empiricist tradition that eventually leads to analytical philosophy, and the understanding of language as a form of social action and as constitutive of the world we inhabit in the hermeneutic tradition give rise to very different conceptions of music. One paradigmatic contrast has emerged in the preceding chapters, which can somewhat crudely be summarised as follows. On the one hand, music can be regarded as a deficient

5 Healing the scar? from: Britain and Africa Under Blair
Abstract: This chapter examines what Africa means to actors clustered around the state: MPs, officials and those working with them during the Blair era. I start out with some basic questions: How is British policy in Africa different from policy in other parts of the world? Why does Britain engage in it? What do the actors involved get out of it? Public sources gave clues: speeches, papers and initiatives from the government, and MPs directly interested or engaged in work in Africa suggested a number of themes which were pursued in interviews.

Spenser and Shakespeare: from: Shakespeare and Spenser
Author(s) Reid Robert L.
Abstract: Long ago Arthur Kirsch warned me not to compare Spenser and Shakespeare—‘apples and oranges’— their world-views not fluidly complementary but mutually exclusive. The fictions, genres, and aesthetic modalities of these preeminent English Renaissance poets exemplify distinct conceptions of human nature. Though many scholars still assume a single Renaissance psychology, one that privileges Aristotelian empiricism and Aristotelian structuring of faculties (often with the express goal of explaining Shakespeare’s plays), we must cast the net elsewhere to reap the allegory of The Faerie Queene, for only a Christianized Platonic psychology that subordinates Aristotelian features can make sense of the three-part hierarchic

Book Title: Time and world politics-Thinking the present
Publisher: Manchester University Press
Author(s): Hutchings Kimberly
Abstract: This book offers the first authoritative guide to assumptions about time in theories of contemporary world politics. It demonstrates how predominant theories of the international or global ‘present’ are affected by temporal assumptions, grounded in western political thought, that fundamentally shape what we can and cannot know about world politics today. The first part of the book traces the philosophical roots of assumptions about time in contemporary political theory. The second part examines contemporary theories of world politics, including liberal and realist International Relations theories and the work of Habermas, Hardt and Negri, Virilio and Agamben. In each case, it is argued, assumptions about political time ensure the identification of the particular temporality of western experience with the political temporality of the world as such and put the theorist in the unsustainable position of holding the key to the direction of world history. In the final chapter, the book draws on postcolonial and feminist thinking, and the philosophical accounts of political time in the work of Derrida and Deleuze, to develop a new ‘untimely’ way of thinking about time in world politics.
Link: http://www.jstor.org/stable/j.ctt155jdgf

1 Introduction to the question of world-political time from: Time and world politics
Abstract: IN The Critique of Pure Reason, Kant argued that our grasp of the world is inescapably structured through space and time. In other words, whether we like it or not, our experience of any object is always located in a spatial field and temporal duration, conceived in Newtonian terms. The novelty of Kant’s argument was that he effectively bracketed the question of the ontological status of space and time, thus evading long-standing philosophical problems, such as those inherent in Zeno’s paradox of the arrow.¹ Instead Kant focused on demonstrating that they (space and time) are transcendental conditions of sensible experience

2 From fortune to history from: Time and world politics
Abstract: CHAPTER 1 pointed to the ways in which accounts of world politics embody temporal narratives of repetition, progress and decline. The aim of this chapter is to deepen our understanding of the conditions of possibility of these temporal framings and the role that they play as resources for thought in the western social scientific imagination. In order to do this, I will highlight some of the contrasts and connections between neo-classical, Christian and secular historicist configurations of world, politics and time in European thought between the sixteenth and the nineteenth centuries. What follows is not an attempt to account for

4 Prophecies and predictions from: Time and world politics
Abstract: IN the previous two chapters we have been exploring philosophical accounts of political time. In this and subsequent chapters we examine readings of contemporary world politics and the different ways in which they rely on and reproduce configurations of the relation between chronosandkairosin their accounts of the world-political present. In this chapter our focus is on interpretations of the nature and direction of world politics after the Cold War, including the popular ‘end of history’ and ‘clash of civilisations’ narratives offered by Fukuyama and Huntington, and responses from the social science of International Relations during the 1990s.

5 Time for democracy from: Time and world politics
Abstract: IN the previous chapter I argued that ‘scientific’ attempts to diagnose the post-1989 times of world politics, in spite of their explicit rejection of historicism, nevertheless depended on kairoticmeta-narratives of political temporality. The familiar ghost of philosophical history, in which the scholar’s task is both to identify the ‘real’ mechanisms underlying historical development and to intervene, or enable intervention, positively in relation to time – to workwithoragainsttime – continued to be present. One of the reasons why post-Popperian social science ostensibly rejected historicism was because it was argued that historicism was normatively driven and incapable

6 Apocalyptic times from: Time and world politics
Abstract: CHAPTERS 4 and 5 explored assumptions about the temporality of world politics at work in different bodies of literature, seeking to explain, understand and prescribe for the presenttimes of world politics in the late twentieth and early twenty-first centuries. In all cases, it was clear that predominant voices in the social science of international politics, in post-Kantian theories of cosmopolitan democracy and in post-Marxist accounts of ‘empire’ and ‘multitude’ relied upon accounts of the relation betweenchronosandkairosthat echoed arguments previously encountered in Chapter 2. Rejecting Fukuyama and Huntington, and following Popper, International Relations scholars, both liberal

7 Thinking the present from: Time and world politics
Abstract: THE previous three chapters have explored different approaches to thinking the ‘present’ of world politics. In every case, the diagnoses of, and prescriptions for, the current ‘times’ of world politics depended on assumptions about world-political temporality in which different conceptions of chronosandkairos, and the relation between them, were embedded. All of the theories of contemporary world politics with which we have been concerned developed from two sets of assumptions: one about time as the ground for knowledge claims about world politics, and another concerning claims about the sources of agency and change within the world-political present. The aims

5 Motherhood and the household: from: Mothers and meaning on the early modern English stage
Abstract: Domestic tragedies and city comedies do not adapt existing literary narratives, but emerge out of an engagement with contemporary circumstances and, in the case of domestic tragedies, often represent real events. They are not situated in some imagined other place, but in locations and spaces familiar to members of a contemporary audience with whose social world they are likely to engage. These plays emerge in the period between 1590 and the second decade of the seventeenth century at a time when the commercial theatre had, says Catherine Richardson, ‘grown immeasurably in confidence’ and embedded itself into its local environs so

4 Globalisation and conflict: from: Contemporary Violence
Abstract: It may be argued that one of the defining features of contemporary world politics has been the alleged resurgence of insecurity as a source of different forms of war.¹ The end of the Cold War thus led to a reconsideration of questions of meaning in IR, alongside a broader set of debates about ‘asymmetrical’, ‘fourth generation’ and ‘irregular warfare’. At around the same time the Gulf War issued in a consideration about the role of technology, gesturing toward a form of state-to-state conflict shaped by air-power and list-based targeting. However in the years immediately after the Gulf War, US strategy

7 The politics of emotionality from: Contemporary Violence
Abstract: This chapter seeks to offer a preliminary discussion of the recent turn to emotions in world politics. The first part of the chapter turns to the politics of emotionality, so as to shed light on how events helped to shape the descent to war in Kosovo and Chechnya. This is important because arguments put forward in theoretical circles, even by those deemed to be critical, often suggest that emotions and international politics pull in different directions. In order to demonstrate a different argument – that politics and emotions are entwined – the chapter turns to four interlinked themes; guilt and

1 Narrative machines from: The arc and the machine
Abstract: The narratives of the world are numberless … Able to be carried by articulated language, spoken or written, fixed or moving images, gestures and the ordered mixture of all these substances; narrative is present in myth, legend, fable, tale, novella, epic, history, tragedy … comics, news items, conversation … [U]nder this almost infinite diversity of forms, narrative is present in every age, in every place, in every society … Caring nothing for the division between good and bad literature, narrative is international, transhistorical, transcultural: it is simply there, like life itself. (Barthes, 1982: 79)

2 ‘Beautiful patterns of bits’: from: The arc and the machine
Abstract: Technologies transform cultures and those who live in them. But they themselves are not simply formed by, but are integral elements of, cultures at particular moments in their history. To argue this is not to cheat, to suck the puissance out of the technological no sooner than it has been admitted and revert to culture and discourse. Nor is it to argue that the social stands in advanceof the technological – this would amount to claiming technological transformation is at root only social transformation. Rather the two engines of transformation are inextricably linked. The world in which we live

4 Annihilating all that’s made? from: The arc and the machine
Abstract: ‘This is not an image space’, but as I type these few words, describing a virtual community and its transformation, appear on my screen. I view them as an image as well as read them as a text. This textual visual display thus seems to confirm and confound the assertion it articulates. Clearly any claim that cyberspace, the interactive world that appears on the screen but that also reaches behind it to other screens in other places through a network staggering in scale and astonishing in

5 ‘Just because’ stories: from: The arc and the machine
Abstract: With some trepidation, this chapter explores a film called Elephant.² This is Gus Van Sant’s 2003 account of the shootings at Columbine High School and is at once an experiment with non-linear narrative and an exploration of interactivity as a cultural logic, one emerging within specific historical horizons: those of the United States at war with itself and with the world.

1 HISTORY AND HISTORIOGRAPHY from: Rhetoric and the Writing of History, 400-1500
Abstract: The writing of history in the Middle Ages cannot be reduced to one single formula or definition. Instead, it straddled a huge variety of genres, covering – and often combining – world chronicles, annals, histories of communities, deeds of individuals, hagiographies, biographies, autobiographies and epic poems.¹ Medieval historiography therefore does not correspond to any fixed genre, in terms of either its form or its style – it could be written in prose, in verse or sometimes as both; it could be sung as a chanson de geste; it could be sculpted or painted or presented in tableaux; in the case of the ‘estorie’

6 Anatomical writing: from: Women’s writing in contemporary France
Author(s) BARNET MARIE-CLAIRE
Abstract: ‘Régine Detambel is a monster’ claimed the September 1999 issue of the French magazine Marie-Claire, referring to her prolific output, which includes over 20 novels (over 30, including her books for children) by the age of 36.¹ The excess implied by this label is, however, modified in the same article where her ‘monstrosity’ gives way to descriptions of the writer of ‘the world of childhood sensations’, the perfectionist religiously tending to the secret garden of childhood and her own ‘holy’ literary fields or ‘jardin de curé’ (144) (priest’s garden).² She has also been compared with the OuLiPo group because of

Series editorsʹ foreword from: Jonathan Lethem
Author(s) Monteith Sharon
Abstract: This innovative series reflects the breadth and diversity of writing over the last thirty years, and provides critical evaluations of established, emerging and critically neglected writers - mixing the canonical with the unexpected. It explores notions of the contemporary and analyses current and developing modes of representation with a focus on individual writers and their work. The series seeks to reflect both the growing body of academic research in the field, and the increasing prevalence of contemporary American and Canadian fiction on programmes of study in institutions of higher education around the world. Central to the series is a concern

4 Far away, so close: from: Jonathan Lethem
Abstract: So far it has been argued that there is a high degree of correspondence between form and content in Lethem’s work, and that the genre decisions he makes are integral to his view of the world as a series of semi-imagined subcultural groupings or, to reprise Rick Altman’s term, ‘constellated communities’(Altman, 1999: 161). In the eccentric family unit formed at the end ofAmnesia Moonand in Alice Coombs’ parallel campus world, one sees a yearning for workable mini-utopias congruent with the implicit (and sometimes explicit) ties formed between readers of genre fiction. Genres reflect, initiate and are complex

Book Title: Abiding Words-The Use of Scripture in the Gospel of John
Publisher: SBL Press
Author(s): Schuchard Bruce G.
Abstract: A collection of essays by experts from around the world
Link: http://www.jstor.org/stable/j.ctt155jm87

The Testimony of Two Witnesses: from: Abiding Words
Author(s) Sheridan Ruth
Abstract: John 8:12–20 depicts Jesus engaged in a debate with the Pharisees over the validity of his self-testimony. After Jesus claims to be the “light of the world” (8:12), the Pharisees reply that Jesus testifies to himself, which automatically invalidates the content of his testimony (8:13). Jesus counters their concern with a concession: “even if I testify about myself, my testimony is true, because I know where I came from and where I go; but you do not know where I come from or where I go” (8:14). The Pharisees’ purported lack of knowledge about Jesus’s true identity corresponds to,

16 Amr Khaled and Young Muslim Elites: from: Cairo Contested
Author(s) Sobhy Hania
Abstract: Like many Egyptians, I have witnessed religious practice and consciousness evolve over the past two decades across generations inside my family, within my wider social setting, and in Cairo as a whole. My experiences within Muslim communities in Canada and the United Kingdom have sensitized me to the strength of similar patterns of religious identification in these communities. Perhaps contrary to the expectations of many westerners, Cairenes are becoming more religiously observant and more consciously Muslim, than they were in the 1940s, 1950s, or 1960s. As described in various intellectual histories of the Arab world, a clear change in the

Introduction from: Tropical Apocalypse
Abstract: When the earthquake struck Haiti on January 12, 2010, amid the chaos of fallen buildings, dead bodies, and general panic, citizens of Port-au-Prince were heard to cry that it was the “fin du monde,” the end of the world. To many, it was an apocalyptic moment, a cataclysmic end, but without the promise contained in biblical versions of the apocalypse of a new and better beginning. This was therefore a very particular apocalypse, one that had been prepared for, indeed prophesied to some degree in religious and political discourse, the arts, and culture more generally for decades, perhaps centuries. For

1 Landscape Biographies: from: Landscape Biographies
Author(s) Renes Johannes
Abstract: As an essential part of human life worlds, landscapes have the potential to absorb something of people’s lives, works and thoughts. But landscapes also shape their own life histories on different timescales, imprinted by human existence, affecting personal lives and transcending individual human life cycles. This combination of reciprocity and distinctness creates a strong but complex intertwining of personhood and place – an intertwining which most people become aware of during their own lifetime. It comes as no surprise, therefore, that the ‘co-scripting’ of landscapes and people figures prominently in literature, autobiographies and academic research, as well as in our

4 Automobile Authorship of Landscapes from: Landscape Biographies
Author(s) Benediktsson Karl
Abstract: On the road map you won’t drive off the edge of your known world. In space as I want to imagine it, you just might (Massey, 2005, p. 111).

11 Shanghai: from: Landscape Biographies
Author(s) Koren David
Abstract: If a city had to represent a century, Paris would be the symbol of the 19 thand New York of the 20thcentury. The undisputed candidate for the 21stcentury is Shanghai, the largest city of China, which in turn is – in terms of population – the biggest country in the world. Moreover, the Chinese economy is the second largest in the world and Shanghai is undoubtedly the city that is pulling it forward. Twenty years ago, few could have imagined that this city would gain such a prominent position. Shanghai’s role seemed to have been played out after

12 A Kaleidoscopic Biography of an Ordinary Landscape from: Landscape Biographies
Author(s) de Jong John
Abstract: Reconstructing the biography of a landscape is like trying to unscramble a scrambled egg. You just cannot do it. Due to the variety of authors, the multiplicity of their actions, as well as the evolving condition of social relations, any attempt to unravel the social processes that underlie the transformation of our physical world is reckless. Moreover, it would be an impossible challenge to describe in detail the reverse impact the environment had on the knowledge, perceptions and practices of people that lived in the past. In addition to this complexity regarding the interpretation of the cultural dimension of landscape,

Book Title: Narrative Criminology-Understanding Stories of Crime
Publisher: NYU Press
Author(s): Sandberg Sveinung
Abstract: Stories are much more than a means of communication-stories help us shape our identities, make sense of the world, and mobilize others to action. In Narrative Criminology, prominent scholars from across the academy and around the world examine stories that animate offending. From an examination of how criminals understand certain types of crime to be less moral than others, to how violent offenders and drug users each come to understand or resist their identity as 'criminals', to how cultural narratives motivate genocidal action, the case studies in this book cover a wide array of crimes and justice systems throughout the world.
Link: http://www.jstor.org/stable/j.ctt15r3xt2

3 Gendered Narratives of Self, Addiction, and Recovery among Women Methamphetamine Users from: Narrative Criminology
Author(s) GUNDERMAN MIKH V.
Abstract: Narrative criminology, with its ethnomethodological influences, has much in common with feminist theoretical frameworks that concern themselves with uncovering the constitutive nature of gendered practices, including speech (Butler 1990; Connell 2002; Stokoe 2006; West and Zimmerman 1987). If narratives provide us, as analysts, a window into how individuals “organize views of themselves, of others, and of their social worlds” (Orbuch 1997, 455), then a critical facet of narrative analysis involves investigating how “women are constructed or construct themselves” within them (Daly and Maher 1998, 4). Narratives impart essential messages about gender, with the structure, content, and usage of language emerging

4 Moral Habilitation and the New Normal: from: Narrative Criminology
Author(s) WALDRAM JAMES B.
Abstract: Disruptive life events can shatter the complacent, routine, and unreflective nature of human existence, one’s sense of what it means to be normal and live a normal life (Becker 1997). Such events create narrative turmoil, challenging our sense of self and identity, and the way in which we choose to project these to the world at large (Garro and Mattingly 2000; Viney and Bousfield 1991). Troubling events force their way into our personal narratives, and compel us to consider the value inherent in acknowledging or hiding such events as we refashion our self-narratives and confront a world that may—we

Conclusion: from: Narrative Criminology
Author(s) SANDBERG SVEINUNG
Abstract: It would be easy enough to categorize narrative criminology as an organizational advance, an assembling of research involving stories related to crime, and to pronounce once again the importance of stories as data. But narrative criminology is far more innovative and vital than that, a fact underscored by the studies shared in this book. Narrative criminology conceives of a world where experience is always storied and where action advances or realizes the story. This vision produces new understandings of harm as well as new and difficult questions.

CHAPTER ONE Motive from: The Secret Life of Stories
Abstract: At a critical moment in the eerie “King’s Cross” chapter of Harry Potter and the Deathly Hallows, which takes place in a limbo after Voldemort has zapped Harry with the “avada kadavra” killing curse, Albus Dumbledore—who was killed at the end of the previous installment,Harry Potter and the Half-Blood Prince—tells Harry about the youthful indiscretion that constituted his early (and long-unacknowledged) fascist phase, when he teamed up with the evil genius Gellert Grindelwald to propose a plan for world domination in which Muggles around the globe would be subject to rule by an elite cabal of wizards

CHAPTER 1 Saints in Catholic Intellectual Life from: A Godly Humanism
Abstract: The full body of reflection on the truths of the Catholic faith represents the collected wisdom of intelligent and holy men and women from every part of the world over two millennia. Its tributaries include thousands of years of ancient Jewish experience as well as the cultures of Mesopotamia and Egypt; it draws on the entire heritage of classical Greece and Rome, the civilizations of the Middle Ages, the Renaissance, the Enlightenment, the scientific revolution, romanticism, modernism, and our globalized postmodern culture. Briefly put, there is nothing quite like it.

CHAPTER 5 A Christian Intellectual and the Moral Life from: A Godly Humanism
Abstract: It is commonplace to note that, since the years of the Second Vatican Council, our world has changed culturally, morally, politically, ecclesiastically. At the close of the Council, there was not a single country outside the totalitarian world in which abortion on demand was licit. The great ideological battles of the time took place between the still vigorous Communist world and the Western democracies. Soviet premier Khrushchev threatened in 1956 that the economic machine of the Soviet Union would “bury” the West—and many Western intellectuals continued to believe that the Marxist-Leninist organization of the state offered the best hope

CHAPTER 7 Integrating the Second Vatican Council from: A Godly Humanism
Abstract: Words both report and create realities. Taking the Second Vatican Council at its word, it was called to change the world by changing the Church so that she could talk to everyone. The pastoral and intellectual challenge is to be effectively engaged in shaping the world without being simply co-opted or caught up in the perspective of the age itself. Believers cannot be a closed cell of votaries talking only to themselves, but neither are they to be chaplains to the status quo. The Church’s pastoral and intellectual challenge, along with offering personal direction to believers, is to have a

Book Title: Restoring the Right Relationship- Publisher: ATF Press
Author(s): O’Brien Mark A
Abstract: A leading biblical scholar, Hans Heinrich Schmid, believes that righteousness, or the right order of the world, is 'the fundamental problem of our human existence'. It is a key theme in the Hebrew Bible/Old Testament's theology of creation and salvation, along with associated themes such as justice, steadfast love/loyalty, truth/ fidelity, compassion/mercy, sin and disorder/chaos. A number of studies of righteousness have been undertaken but most have tended to focus on Israel's call to be righteous, as voiced in particular in the Prophetic Books and the Psalter. In contrast, this book focuses on divine righteousness as the basis for all other notions of righteousness, as this is outlined in the foundational teaching or revelation of the Hebrew Bible/Old Testament— namely, the Torah or Pentateuch. It then undertakes a study of how righteousness in the Prophetic Books, the Psalter and the Book of Job relates to this foundational teaching.
Link: http://www.jstor.org/stable/j.ctt163t86h

2 Book of Job from: Restoring the Right Relationship
Abstract: David Clines, who recently completed a massive three–volume commentary on Job, thinks most readers would see ‘the major question’ of the book as the problem of (innocent) suffering. However Clines himself thinks that it is the ‘moral order of the world, of the principles on which it is governed’ by the divinity.¹ The two views are in fact related because the reality of innocent suffering questions in what sense, or whether in any sense, God’s governance of creation can be called just. The argument or arguments that seek to defend the righteousness/justice of God in the face of such

PROLOGUE from: Experiencing Scripture
Abstract: For the lie of the land, a good map is indispensable. Fortunately, there are plenty available. In the north-west corner (top left) of a map of the biblical world is Turkey, its ancient name Anatolia, and in the second millennium seat of

HUMANITY: from: Experiencing Scripture
Abstract: Creation was and is, for them and for us, a realm wrapped in mystery. Israel’s theologians enjoyed the mystery rather than seeking to explain it; they revelled in the freedom that mystery offered them to portray the emergence of their world (and ours) in so many different ways.

Book Title: The Church in China- Publisher: ATF Press
Author(s): Rule Paul
Abstract: China has been a challenge to Christianity since the beginning of modern times, and it remains so today. Here is a great civilisation comprising a quarter of humankind, yet largely untouched by Christian values and beliefs. Any theological evaluation of the state of world Christianity that does not take China into account is impoverished and radically incomplete.
Link: http://www.jstor.org/stable/j.ctt163t8f4

Introduction from: The Church in China
Author(s) Rule Paul
Abstract: China has been a challenge to Christianity since the beginning of modern times and it remains so today. Here is a great civilisation comprising a quarter of humankind, yet largely untouched by Christian values and beliefs. Any theological evaluation of the state of world Christianity that does not take China into account is impoverished and radically incomplete.

Introduction from: From North to South
Abstract: This collection, From North to South: Southern Scholars engage with Edward Schillebeeckx,arose from an often articulated sense of gratitude inspired by the theology of Edward Schillebeeckx. For three members of the Catholic Institute of Theology in Aotearoa New Zealand, Neil Darragh, John Dunn and Helen Bergin, Schillebeeckx’s theology has over the years provided nourishment and challenge. Consequently, towards the end of 2009, we decided to invite scholars from the southern region of the world to consider participating in a project to highlight Schillebeeckx’s ongoing theological contribution—even to the ends of the earth! Little did we know that a

Thy Kingdom Come: from: From North to South
Author(s) Gibbs Philip
Abstract: Edward Schillebeeckx makes no reference in his published works to Papua New Guinea—a nation of seven million people in Oceania. With the exception of those trained in Catholic seminaries, very few people in Papua New Guinea would have heard of the theologian, Schillebeeckx. Yet, his theology, particularly his efforts to find alternatives to dualistic thinking about Christian presence in the world, could contribute to developments in local theologies in a place such as Papua New Guinea. This chapter will focus on Schillebeeckx’s understanding of political holiness and will enter into dialogue with the Melanesian thinking of Bernard Narokobi—perhaps

The Church and its Ministries from: From North to South
Author(s) Darragh Neil
Abstract: Schillebeeckx was acutely aware in his later writings of the different circumstances that shape people’s faith and theology. He was aware too that this diversity of cultures and politics was particularly urgent for the world of his time. He uses the word ‘situation’ as a term that stands over against ‘tradition’. ‘Situation’ then refers to the cultural, social and existential context of the people to whom the gospel is proclaimed here and now, the concrete situation in which the tradition of faith is handed on by Christians to new generations.¹

Bonhoeffer and the Politics of the Divine from: The Bonhoeffer Legacy
Author(s) Brady Veronica
Abstract: ‘Render to Caesar the things that are Caesar’s and to God the things that are God’s.’ We all know the saying but history tells us how ambiguous it is. Like it or not, we all inhabit the City of Man. The cross, however, insists on the tension, sometimes an apparent antagonism, which exists between it and the reign of God. Bonhoeffer was profoundly aware of it: ‘God lets himself be pushed out of the world on to the cross’, he wrote, going on to argue therefore that ‘we cannot be honest unless we recognize that we have to live in

Pastor Dietrich Bonhoeffer and Professor Gerhard Ritter: from: The Bonhoeffer Legacy
Author(s) Moses John A
Abstract: Dietrich Bonhoeffer (1906–1945) is today acknowledged world-wide as arguably the most significant German theologian since Martin Luther, and this is due to the stand he took against the palpable evil of National Socialism and his consequent martyrdom under the dictatorship of, Adolf Hitler, 1933–1945. Gerhard Ritter (1888–1967), the doyen of modern German historians during his later life, was also a most devout Lutheran and had been imprisoned by the Nazis in the last months of the Second World War for his part in conspiring against the regime. He is now remembered by a remnant of scholars interested

Introduction: from: Between the 'Mysticism of Politics' and the 'Politics of Mysticism'
Abstract: The twentieth century dawned with the expectation of social and political emancipation. The growth of both industrialization and urbanisation throughout the nineteenth century, the rise of the masses against political exclusion, and the threatening fragmentation of the imperial order brought the world to a new threshold in 1900. There was every sense of the dawn of a new era.¹ The threshold, however, was turbulent and violent, as it was fragile. Imperialism unravelled in the First World War. Unresolved tension from this bloody conflict, bitter ideological divisions between the subsequent rise of communism and fascism, the emergence of mass nationalism, uneven

Book Title: God's Word and the Church's Council-Vaticann II and Divine Revelation
Publisher: ATF Press
Author(s): Monaghan Christopher
Abstract: The publication of the Vatican II document on Divine Revelation (Dei Verbum) was an exciting and challenging moment for the Church. While honouring the tradition, it also marked a quite dramatic development in the Church’s attitude to modern critical analysis of the Bible and encouraged study and reflection on it by all members of the Church. The golden jubilee of its publication is a timely moment for a book such as this. It contains essays on various aspects of Dei Verbum by authors from around the world. They write from the perspective of their respective disciplines of biblical studies, patristics, theology, liturgy, philosophy, and communications media. They situate the document within the Jewish-Christian tradition, assess its reception since Vatican II, and its implications for the future.
Link: http://www.jstor.org/stable/j.ctt163t8zw

Introduction from: God's Word and the Church's Council
Author(s) Monaghan Christopher
Abstract: The fiftieth anniversary of the Second Vatican Council’s Dogmatic Constitution on Divine Revelation ( Dei Verbum) is an opportune time to look back and to look forward: to see what it achieved and how it has contributed to the life of the post-conciliar Church. This volume provides critical reflections on these aspects ofDei Verbumby authors from around the world. In inviting their contributions a primary aim has been to see how the Council took up the challenge of the interpretation and use of the Bible in the modern world and the course it chartered for the future. The authors

Chapter Four A Future for Systematic Theology from: In-Between God
Abstract: In the 1992 Bampton Lectures Colin Gunton drew attention to the powerful influence in the Christian tradition of two ancient philosophies; the Parmenidean and the Heraclitean.² Whereas the former stressed the underlying unity and stability of the world, the latter gave prominence to plurality, particulars and state of flux of the world. The tradition of Parmenides provided the backdrop for the first millennium and a half of the Christian tradition and appeared to offer support to a Christian theism that gave order and meaning to the world. However, the Enlightenment framework of modern Christianity has been heavily influenced by the

Chapter Five The Ways of Theology: from: In-Between God
Abstract: What place does theology occupy in Australian Anglicanism? Australian pragmatism and impatience with matters of the intellect has had little enthusiasm for or apparent need of theologians in the Church. Some kinds of theological activity—overly academic, elitist and irrelevant—might only confirm such prejudice! If theology occupies a somewhat marginal place then perhaps this is as it should be. After all, in a management and market driven world what is the value of theology in the life of the Church? It is a question once addressed by that famous ex-Anglican John Henry Newman. In his preface to the re-publication

Chapter Thirteen Unfinished Emmaus Journey: from: In-Between God
Abstract: We live in a pressured, fractious and often violent world. We are all too familiar with the effects of disintegration in our personal lives and in wider society. As a result we seek peace and integration but it often remains a puzzle to us why such things seem so elusive or beyond our capabilities. We wonder whether we lack the patience and strength to craft a way forward, to remain on task and see something through to its conclusion. We are too aware at times that we lack the resilience required for the pursuit of peace and harmony; and for

Sexual Abuse and Luke’s Story of Jesus from: Child Sexual Abuse, Society, and the Future of the Church
Author(s) Trainor Michael
Abstract: On March 13 2013 Argentinian Jorge Mario Bergoglio was elected as Bishop of Rome. As Pope Francis and leader of Roman Catholic Church he will face enormous challenges. One of the most pressing is the scandal of sexual abuse that has affected almost every corner of the Catholic world. Here in Australia, the issue is no less serious. In November 2012, the Prime Minister, Julia Gillard, announced that a Royal Commission would be established to investigate institutional responses to allegations of child sexual abuse. The focus of the Commission would not be solely on one particular institution such as the

Child-Care Investigations in the Irish Catholic Church from: Child Sexual Abuse, Society, and the Future of the Church
Author(s) Treacy Bernard
Abstract: The Catholic Church in the Republic of Ireland would seem to be the most closely investigated of all the entities that make up the Catholic Church worldwide. Over a period of just over ten years, many of its dioceses, religious orders, and child-care institutions have been closely examined in reports issued by judicially-lead teams appointed by the state. Most of these investigations arose in response to information uncovered and published in some pioneering television programmes.

The Bible as Text from: Hermeneutics, Intertextuality and the Contemporary Meaning of Scripture
Author(s) Roennfeldt Ray CW
Abstract: If nothing else, postmodernism has reminded us of the influence that our own experience has on how we interpret Scripture. We bring as our ‘text’ to the text, as it were. But if all of us bring our own ‘texts’ to the text of Scripture, how will we interpret it in a consistent, meaningful, and nourishing fashion? Such is the disparity among Bible-believing Christians regarding the ‘plain meaning’ of Scripture that some have given up the idea that Scripture is to be interpreted. Rather, they say it should be merely read or listened to, whereby the biblical worldview will automatically

The Emergence of the Form-critical and Traditio-historical Approaches from: Opening the Bible
Abstract: Before we examine the emergence of what is now called form criticism (German: Formgeschichte;‘criticism’ in English and ‘history’ in German—not an insignificant difference), a preliminary observation may be important. As a general rule, reflection on movements in human awareness (correlatively, religious awareness) is usually more appropriate a century or two after the movements have ended rather than a mere century or so after they have begun. In the present case, however, it may be necessary to hazard some preliminary thoughts related to moves in the world of Older Testament study over the last century or so.

Form-Criticism’s Future from: Opening the Bible
Abstract: Form criticism had a meteoric rise in the early part of the twentieth century and fell from favour toward its end. For some, the future of form criticism is not an issue: it has none. But if form criticism embodies an essential insight, it will continue. If it is to continue in the reflective and thinking world of academic scholarship, the attraction that triggered its rise, the flaws that caused its fall, and the aspects that assure its future all need to be analysed. So this article will have three parts: the past—the rise and fall of form criticism;

Martin Noth and the Deuteronomistic History from: Opening the Bible
Abstract: My topic is ‘Noth and the Deuteronomistic History,’ and my instructions from my handlers were to stay close to Noth, which I am happy to do. In a short paper, it would be unwise to do anything else. Fifty years ago, in the middle of the bleak horror of World War II, Martin Noth presented the Deuteronomistic History to the world of biblical scholarship.¹ It met with wide but not total acceptance; it has been with us ever since. An architectural metaphor will help to structure discussion, so I invite you to think of it as ‘the house that Noth

Reflections Around Frank Gil’s Have Life Abundantly: from: Opening the Bible
Abstract: The ultimate question for many may be: Have Life Abundantly—How? A burning question for some in today’s increasingly secular world is certainly whether to believe in God and what sort of a Church, if any, is helpful to sustain that belief. Earlier this year (2014) ATF Press published a book by Frank Gil, Have Life Abundantly: Grass Roots First. According to the back cover, Frank Gil was a pseudonym for a widely-published priest; we can treat him as simply Frank Gil. What is of interest for today’s ‘burning question’ is that Frank Gil abandons the idea of proving God’s

Some Thoughts for a Theologically Fuller Eucharistic Prayer from: Opening the Bible
Abstract: We thank you, our loving God, for all of your creation. For our universe, so vast we see only the twinkling of its stars. Within our universe, we thank you for our own world that we can see and experience at closer hand, with its oceans, its mountains, the masses of its people, bringing home to us just how small we are—and yet how loved by you. And within this

1 REDEMPTIVE HOPE AND THE CUNNING OF HISTORY from: Redemptive Hope: From the Age of Enlightenment to the Age of Obama
Abstract: The notion that the entire world is capable of total transformation begins with the various redemptive narratives introduced by the biblical tradition. Although the explicit expression of these transcendental hopes changed in each period, the common denominator during this first stage is the assumption that transformation is possible. This first stage includes the Hebrew prophets, Christian intellectuals like Saint Augustine and Thomas Aquinas, and the Enlightenment thinker Immanuel Kant. These theocentric groundings of hope all share the claim that individual hopes for happiness are ultimately linked to a transcendental source, for example, God. For all traditional theologians interested in reconciling

POINT OF DEPARTURE from: Thou Shalt Not Kill: A Political and Theological Dialogue
Abstract: Whosoever destroys one man is counted by Scripture as though he had destroyed the whole world. This is also true of Cain who killed Abel, his brother, as it is written in the Scripture: The voice of thy brother’s blood crieth unto Me(Genesis 4.10). Though he may shed the blood (dm) of only a single person, the text uses the plural:dmym(“bloods”). This teaches us that the blood of Abel’s children, and his children’s children, and all the descendants destined to come forth from him until the end of time—all of them stood crying out before the

10. El noir entra en la historia: from: Políticas literarias
Author(s) Bartra Ari
Abstract: Sangre vagabunda(Blood’s A Rover, 2009) es el último tomo de laTrilogía americana(Underworld USA) de James Ellroy, que incluyeAmérica(American Tabloid, 1995)y Seis de los grandes(The Cold Six Thousand, 2001).¹ La trilogía se nos presenta como una más entre una más de ficciones sobre crímenes y detectives en formato seriado y de gran extensión, algunas de las cuales también han sido publicadas como trilogías, por ejemplo,Milleniumde Stieg Larsson, de enorme popularidad, pero decepcionantemente convencional; el cuartetoRed Ridingde David Peace (producido para la televisión en forma de trilogía) y la extraordinaria película

14 The Colonial Bath: from: Colonial Culture in France since the Revolution
Author(s) Bancel Nicolas
Abstract: Colonial Culturein France did not begin in the interim between the two world wars, though this period did establish rather definitive contours of that culture, and even saw its insertion into everyday life. It is not possible here to detail all theaspectsrelated to the dissemination of colonial representations—illustrated newspapers, postcards, illustrations in various works, games, stamps,¹ and others— but the evidence does confirm that representations of colonized peoples, along with those of colonial spaces, were disseminated thanks to such materials. These representations both aided and accompanied the long process involved in shaping colonial mentalities and the

41 Colonial Influences and Tropes in the Field of Literature from: Colonial Culture in France since the Revolution
Author(s) Moura Jean-Marc
Abstract: The focus of this chapter will be provided by a consideration of a postcolonial approach to literature and its utility to French literary studies. A postcolonial methodology considers colonial influences and tropes in literary production, and works to reveal them. Let it first be noted that postcolonialism—in terms of its focus on the colonial influences and tropes in literary production—is already an important domain in the fields of literature and social sciences in Anglophone universities and in other academic institutions all over the world. However, this is not (yet?) the case in France, something that can perhaps be

7 The Future of Liberation from: The Future of Continental Philosophy of Religion
Author(s) Goodchild Philip
Abstract: A case could be made that philosophy is the safeguard of human freedom. For if our environmental, economic, and cultural worlds are determined primarily by howwe think, and only subsequently bywhatwe think, then all power passes through thought, and thinking otherwise is the essence of liberation. Thus liberation would be conceived as liberation from oppression, injustice, ignorance, and illusion. If liberation fromoppressionmay be conceived as the freedom to access and employ physical, social, and educational resources required for human flourishing without fear of external appropriation or restriction, then such liberation may be conceived, in turn,

16 Plasticity in the Contemporary Islamic Subject from: The Future of Continental Philosophy of Religion
Author(s) Thibdeau John
Abstract: I do not begin from the premise that religion, as a set of beliefs, thoughts, or symbols, is an independently individuated entity of its own. By this I mean that religion is individuated as a phenomenon through human behavior and thought. This is intended to imply that the study of religions must think about religions as arising through, or possibly existing in, human behaviors. In this sense, religion does not exist independently of a human subject with causal or agentive powers in the world. Seeing religion as something in-itself fails to capture this aspect of it and consequently fails to

17 From Cosmology to the First Ethical Gesture: from: The Future of Continental Philosophy of Religion
Author(s) Škof Lenart
Abstract: In this essay I want to explore Schelling’s cosmological philosophy by comparing it to early Indian philosophy on one hand and the philosophy of Luce Irigaray on the other hand. In the first section I begin with a comparison of Schelling’s cosmogonical question from Ages of the Worldand the Indian Vedic cosmogonic hymn “Nasadasiya.” The basic question of this section on the “philosophy of beginning” is whence comes the creation of the world. There is no direct textual evidence in Schelling’s writings that he read this particular Vedic hymn, but there are striking similarities between Schelling’s cosmogonical concepts and

Introduction from: Encountering Morocco
Author(s) NEWCOMB RACHEL
Abstract: This book introduces readers to Morocco by showing how anthropologists have come to understand it. Each essay takes us into a specific part of the country through the unique voice of the writer. Each delivers a very local story, a vignette of how a particular individual has done fieldwork in a specific context. And each stands as a personal meditation on cross-cultural understanding, the way that one person came to appreciate an alien social world. Together the chapters build a richly textured portrait of the Kingdom of Morocco-a key site in the development of the discipline of anthropology.

Book Title: Visual Culture in the Modern Middle East-Rhetoric of the Image
Publisher: Indiana University Press
Author(s): HAUGBOLLE SUNE
Abstract: This timely book examines the power and role of the image in modern Middle Eastern societies. The essays explore the role and function of image making to highlight the ways in which the images "speak" and what visual languages mean for the construction of Islamic subjectivities, the distribution of power, and the formation of identity and belonging. Visual Culture in the Modern Middle East addresses aspects of the visual in the Islamic world, including the presentation of Islam on television; on the internet and other digital media; in banners, posters, murals, and graffiti; and in the satirical press, cartoons, and children's books.
Link: http://www.jstor.org/stable/j.ctt16gh950

CHAPTER 5 The Muslim “Crying Boy” in Turkey: from: Visual Culture in the Modern Middle East
Author(s) SAVAŞ ÖZLEM
Abstract: A group of paintings known as Crying Boys—attributed to Italian painter Bruno Amadio (1911–81), also known as Bragolin—gained widespread popularity in many parts of the world in the 1980s. Portraying the tearful faces of children, these works have inspired various popular cultural practices, including the establishment of fan clubs and the telling of urban legends devoted to the subjects’ “curse.”¹ In the 1970s and 1980s one of these paintings became especially popular in Turkey (fig. 5.1 and plate 11). Initially, Crying Boy was in vogue in the private realm, displayed in many working- and middle-class homes—reproductions

CHAPTER 7 Sadrabiliyya: from: Visual Culture in the Modern Middle East
Author(s) AL-MARASHI IBRAHIM
Abstract: Since the 2003 Iraq War, religious figures in Iraq have employed various forms of visual media, from satellite television to the internet, to reach followers in national and transnational settings. The visual narrative of Muqtada al-Sadr in post–2003 Iraq provides a vibrant case study of the relationship between Islamist political elites (clerical politicians and lay figures) and their strategies for political communication in the Arab world. After 2003 the Sadrists emerged in post–Ba’athist Iraq as a religious elite that sought to protect the interests of the Shi’a masses, particularly their urban poor in Baghdad, and engaged in a religious

CHAPTER 11 Naji al-Ali and the Iconography of Arab Secularism from: Visual Culture in the Modern Middle East
Author(s) HAUGBOLLE SUNE
Abstract: Art can do a very simple, but very powerful thing: it can mirror our lives by creating poignant stories, images, and sounds that are at once familiar and strange. Or, as a dedicated fan of the Palestinian cartoonist Naji al-Ali explained his popularity to me: “Naji avoided clichés” (the un-strangely familiar) and instead “held on to the one broken image he had in his head when he left his house” at the age of ten. “He took that boy, who was himself, and placed him in front of the injustices of the Arab world,” as the one who observes and

CHAPTER 12 Arab Television Drama Production and the Islamic Public Sphere from: Visual Culture in the Modern Middle East
Author(s) SALAMANDRA CHRISTA
Abstract: Syrian drama creators find themselves at the forefront of a pan-Arab satellite television industry with a global reach. Their key product, the dramatic miniseries ( musalsal) dominates public culture in the Arab world. This is particularly true during Ramadan, which has given the genre its form and has in turn been shaped by it. In the months leading up to this peak broadcast season, the city of Damascus becomes a film set, as producers rush to finish their thirty-episode series. Every evening of holy month, streets across the Arab world empty as families gather around television sets in homes, restaurants, and

FIVE Gift and Sacrifice from: Degrees of Givenness
Abstract: Marion is maybe most well-known as a philosopher of the gift. Already in a widely read article, titled “Sketch of a Phenomenological Concept of the Gift,” he attempted to illuminate the topic of the gift.¹ His major phenomenological work, Being Given,explores phenomenology as fundamentally about “givenness” and includes an entire section titled “The Gift” (part 2). He engaged in extensive debates with Jacques Derrida on the gift and economy, especially in the highly publicized debate of the 1997 conference “ Religion and Postmodernism I: God, the Gift, and Postmodernism.”² In the English-speaking world, this debate (somewhat unfortunately) dominated the

Introduction: from: Law and the Public Sphere in Africa
Author(s) Hengehold Laura
Abstract: What is this elementary but problematic social bond, “living-together”? How can it give authority to the law so that people find courts and legislatures trustworthy—even when their personal interests may be threatened—if not, as Burke warned, through tradition? When living-together becomes an elementary problem, we have to ask how we could ever have expected tradition to maintain our social world in the first place. We also ask howcriticismof beliefs, including the belief in tradition, could turn out to be a way of preserving or renewing collective life [vivre-ensemble].

The Internet and the African Academic World from: Law and the Public Sphere in Africa
Author(s) Burrell Jean
Abstract: Any practice, technology, or form of expertise needs an account that can explain its basis and organization as well as its objectives. Whether the internet is understood as a practice, or as a journey through a space that knows no borders, or whether one curses it as the latest example of human excess ( hybris), its reality nevertheless raises questions about our experience of the world (experimentum mundi). By means of the internet, we test the world’s consistency and go beyond our assumptions to arrive at an exact measure of the relationship between humans and machines. With this in mind, a

Book Title: Kierkegaard and Death- Publisher: Indiana University Press
Author(s): BUBEN ADAM
Abstract: Few philosophers have devoted such sustained, almost obsessive attention to the topic of death as Søren Kierkegaard. Kierkegaard and Death brings together new work on Kierkegaard's multifaceted discussions of death and provides a thorough guide to the development, in various texts and contexts, of Kierkegaard's ideas concerning death. Essays by an international group of scholars take up essential topics such as dying to the world, living death, immortality, suicide, mortality and subjectivity, death and the meaning of life, remembrance of the dead, and the question of the afterlife. While bringing Kierkegaard's philosophy of death into focus, this volume connects Kierkegaard with important debates in contemporary philosophy.
Link: http://www.jstor.org/stable/j.ctt16gz6m3

Introduction: from: Phenomenology in Anthropology
Author(s) Houston Christopher
Abstract: What is phenomenology? And why should anthropologists, as well as students of history, psychology, education, or political economy be interested in it? Within philosophy, phenomenology is as diverse as its practitioners. Indeed, Moran (2000: 3) in an introduction to philosophical traditions of phenomenology finds it important to warn readers not to overstate the degree to which phenomenology “coheres into an agreed method, or accepts one theoretical outlook, or one set of philosophical theses about consciousness, knowledge, and the world.” Some of this diversity continues to be a feature of anthropological uses of phenomenology, as we show here. Yet we also

2 Toward a Cultural Phenomenology of Body-World Relations from: Phenomenology in Anthropology
Author(s) Csordas Thomas J.
Abstract: For years in my seminar on embodiment I have begun by juxtaposing the work of Merleau-Ponty, Bourdieu, and Foucault, based on the intuition that the work of these three thinkers taken together established the intellectual topology of embodiment as an “indeterminate methodological field defined by perceptual experience and mode of presence and engagement in the world” (Csordas 1994: 12). Writing against the grain of the occasional antipathy toward phenomenology articu lated by both Bourdieu and Foucault, I suggest that taken together their work helps to outline the structure of this methodological field for cultural phenomenology by defining complementary aspects of

9 Seared with Reality: from: Phenomenology in Anthropology
Author(s) Desjarlais Robert
Abstract: THIS IS A STORY OF PHOTOGRAPHY, of the ways in which light and color work in the world, of how certain images get about in people’s lives or linger in their memories.

14 Francis Bacon and Walt Disney revisited from: A Reader In Animation Studies
Author(s) Pummell Simon
Abstract: Francis Bacon and Walt Disneyis the provocative title of an essay byJohn Berger.¹ The provocation is in the link between ‘High Art’ and ‘Low Art’ as seen by the bourgeois art world and Berger uses the link to question the quality of Bacon’s work. However, he does so in such detail and in such a way that he reveals a potential link far more complex and suggestive than the dismissive intent of essay. Berger is always incisive and he uncovers connections where previously cultural assumptions concealed the tracks.

20 European influences on early Disney feature films from: A Reader In Animation Studies
Author(s) Allan Robin
Abstract: The Disney company today has become one of the most powerful entertainment conglomerates in the world. As the years go by it seems more than ever important to identify some of the cultural and aesthetic forces that influenced the founder of this empire, Walt Disney. The empire is based on film and still relies upon succeeding generations being familiar with the situations, stories and characters made popular through Walt Disney’s films, and the films themselves were indebted to an older cultural heritage which Disney absorbed and recreated for a new mass audience as part of the popular culture of his

THREE Acknowledging God from: Stanley Cavell, Religion, and Continental Philosophy
Abstract: Having presented Cavell’s openness toward the problem of religion, I now proceed to more theologically charged territory in order to explore some possibilities offered by Cavell’s philosophy. In doing so, I focus on one of Cavell’s signature concepts, namely acknowledgment. Although acknowledgment has a wide application in Cavell’s thinking—including our relation to the world, others, different modernist artistic media, and our own conditions as speaking animals—it was initially developed in response to the skeptical problem of other minds. Since the problem of other minds has remained at the center of Cavell’s concerns, and since this problem highlights features

FOUR Skepticism, Finitude, and Sin from: Stanley Cavell, Religion, and Continental Philosophy
Abstract: Acknowledgment is an interpretation of knowledge, Cavell insists, or perhaps an interpretation of what lies at the heart of any knowledge, entailing a certain sense of receptivity or responsiveness, a willingness to confess and reveal oneself in a practical and responsible reply to the other, the world, or as I have suggested, to God. But such acknowledgment presupposes a separation from that which one responds to, or more generally, it presupposes finitude. Central to Wittgenstein’s philosophy, and thus also to Cavell’s own philosophy, is therefore the acknowledgment of human limitation, an acknowledgment that, however, seems hard to achieve. A significant

6 An Ethics Close to Life from: Gadamer
Abstract: To understand means to apply; understanding is always put into practice and thus becomes a form of action in itself, in the world, and with others. It should come as no surprise that hermeneutics, as it recuperates the theoretical as well as practical value it has had since antiquity, develops in proximity to practical philosophy.Gadamer emphasizes this point in his 1972 essay, “Hermeneutics as Practical Philosophy” (RAS88–112/VZW78–109). Here theethicaldimension of hermeneutics becomes clearer: it does not lie in understanding as such, and even less in the alleged task or duty of understanding, but rather in

2 The Intentional Encounter with “the World” from: Nietzsche and Phenomenology
Author(s) Daigle Christine
Abstract: In Human, All Too Human,Nietzsche begins his investigation by considering the human encounter with objects in the world.¹ His approach to the problem is initially conducted via a critique of Kant’s philosophy in the first chapter, “Of First and Last Things.” The book, written for the free spirit—the one that is freed from all alienating metaphysical illusions—was written in the spirit of the Enlightenment and was dedicated to Voltaire, “one of the greatest liberators of the spirit.”² However, being a liberating book and one for the free spirit (or one for the spirit to be freed) does

9 The “Biology” to Come? from: Nietzsche and Phenomenology
Author(s) Bergo Bettina
Abstract: This essay addresses two problems whose outcome indicates the site where a dialogue between phenomenology and Nietzsche might begin. The first problem can be posed as a question: What is the “biology” to which Husserl refers in Appendix 23 of the Crisis(published in 1936) and which is set forth as the “universal ontology”? The second problem concerns embodied consciousness and its life-world. If phenomenology was to serve as the foundation for all scientific endeavors, how then could biology be equated with ontology, and what relationship other than derivative could biology have to phenomenology?

ONE Judaism and the Love of Reason from: Philosophy, Feminism, and Faith
Author(s) NUSSBAUM MARTHA C.
Abstract: I am an Enlightenment Jew. My Judaism is marked by a commitment to the primacy of the moral, to the authority of truth and reason, and to the equal worth of all human beings. That this Judaism is both feminist and cosmopolitan follows from its commitment to these three great organizing values. Like the intellectual leaders who gave rise to Reform Judaism in Germany, I conceive of God’s kingdom as the kingdom of ends, a virtual polity, containing both true autonomy and true community, that organizes our moral hopes and efforts in this world of confusion, herdlike obedience, and unenlightened

TWELVE Hagar on My Mind from: Philosophy, Feminism, and Faith
Author(s) AL-HIBRI AZIZAH Y.
Abstract: I am an American Muslim immigrant. I come from an ancient corner of the world—the Middle East. My history goes back a few thousand years, for I am a descendent of Hagar, the mother of all Arabs. As years pass by in these United States, I find myself reading about Hagar, imagining her face, her hands, her life, her emotions. An Egyptian princess alone in the hot Arabian desert, twice an immigrant, with a crying infant and no food or water, not even breast milk to nurse. I close my eyes and feel the dry sand of the desert

Book Title: The Year's Work at the Zombie Research Center- Publisher: Indiana University Press
Author(s): JAFFE AARON
Abstract: They have stalked the horizons of our culture, wreaked havoc on moribund concepts of dead and not dead, threatened our sense of identity, and endangered our personal safety. Now zombies have emerged from the lurking shadows of society's fringes to wander the sacred halls of the academy, feasting on tender minds and hurling rot across our intellectual landscape. It is time to unite in common cause, to shore up defenses, firm up critical and analytical resources, and fortify crumbling lines of inquiry. Responding to this call, Brain Workers from the Zombie Research Center poke and prod the rotting corpus of zombie culture trying to make sense of cult classics and the unstoppable growth of new and even more disturbing work. They exhume "zombie theory" and decaying historical documents from America, Europe, and the Caribbean in order to unearth the zombie world and arm readers with the brain tools necessary for everyday survival. Readers will see that zombie culture today "lives" in shapes as mutable as a zombie horde-and is often just as violent.
Link: http://www.jstor.org/stable/j.ctt16gzg4q

9 Zombie Politics from: The Year's Work at the Zombie Research Center
Author(s) MORTON SETH
Abstract: Carl Grimes, the cowboy-hat-wearing son in The Walking Dead,gives his father, Rick, a cold reminder about the world they live in: “The costumes, the candy—everyone walking around, acting like nothing is happening around them. They’re all stupid. The roamers [zombies] don’t go away because you can’t see them. I hate this place, Dad. It doesn’t feel real. It feels like everyone is playing pretend. . . . I don’t want to get used to this. It will make us weak” (Kirkman 16). This cynical political philosophy—more “pragmatic than argumentative”—marks Carl as a member of Generation Zombie

Book Title: Material Feminisms- Publisher: Indiana University Press
Author(s): Hekman Susan
Abstract: Harnessing the energy of provocative theories generated by recent understandings of the human body, the natural world, and the material world, Material Feminisms presents an entirely new way for feminists to conceive of the question of materiality. In lively and timely essays, an international group of feminist thinkers challenges the assumptions and norms that have previously defined studies about the body. These wide-ranging essays grapple with topics such as the material reality of race, the significance of sexual difference, the impact of disability experience, and the complex interaction between nature and culture in traumatic events such as Hurricane Katrina. By insisting on the importance of materiality, this volume breaks new ground in philosophy, feminist theory, cultural studies, science studies, and other fields where the body and nature collide.
Link: http://www.jstor.org/stable/j.ctt16gzgqh

INTRODUCTION: from: Material Feminisms
Author(s) Hekman Susan
Abstract: The purpose of this anthology is to bring the material, specifically the materiality of the human body and the natural world, into the forefront of feminist theory and practice. This is no small matter indeed, and we expect this collection to spark intense debate. Materiality, particularly that of bodies and natures, has long been an extraordinarily volatile site for feminist theory—so volatile, in fact, that the guiding rule of procedure for most contemporary feminisms requires that one distance oneself as much as possible from the tainted realm of materiality by taking refuge within culture, discourse, and language. Our thesis

2 ON NOT BECOMING MAN: from: Material Feminisms
Author(s) Colebrook Claire
Abstract: When feminists turn to vitalism today, they do so with a full sense of the exhaustion and limits of the linguistic paradigm. The idea that the world is constructed through language merely repeats a centuriesold privilege of the

9 LANDSCAPE, MEMORY, AND FORGETTING: from: Material Feminisms
Author(s) Mortimer-Sandilands Catriona
Abstract: In a recent exchange in the journal Environmental Ethics, David Abram and Ted Toadvine engage in a spirited debate about questions of sensuousness, perception, reflection, writing, memory, and landscape. Focused on their conflicting interpretations of Abram’s popular bookThe Spell of the Sensuous(1996), and eventually resting on their divergent readings of Merleau-Ponty’sPhenomenology of Perception(1962),¹ Toadvine and Abram each attempt to address a set of ontological questions that are, I think, foundational for environmental philosophy: How can we understand the human body as a particular site of perceptions of, and interactions with, the more-than-human world? How can we

Book Title: The Insistence of God-A Theology of Perhaps
Publisher: Indiana University Press
Author(s): CAPUTO JOHN D.
Abstract: The Insistence of God presents the provocative idea that God does not exist, God insists, while God's existence is a human responsibility, which may or may not happen. For John D. Caputo, God's existence is haunted by "perhaps," which does not signify indecisiveness but an openness to risk, to the unforeseeable. Perhaps constitutes a theology of what is to come and what we cannot see coming. Responding to current critics of continental philosophy, Caputo explores the materiality of perhaps and the promise of the world. He shows how perhaps can become a new theology of the gaps God opens.
Link: http://www.jstor.org/stable/j.ctt16gzk5p

SEVEN GIGANTOMACHEAN ETHICS: from: The Insistence of God
Abstract: Žižek’s rereading of Hegel is more radical and disruptive than Malabou’s. Žižek sees the Hegel of the au revoircoming, the Hegelian Absolute inching its way home through its peregrinations through world history, and he stops it in its tracks. In its place Žižek puts a more deeply doubly negative dialectic, where the Spirit does not come home, where it never had a home, where there never really was a “Spirit.” Adieu to the Spirit, good riddance. No, we will not meet again. No, no, we never met in the first place. Stop trying to recollect something that never happened.

EIGHT THE INSISTENCE OF THE WORLD: from: The Insistence of God
Abstract: We promised at the start to honor the animals of Jesus, and now we must make good on that promise, this time by honoring the animal that Jesus is, the animal that I am following ( je suis),¹ whose animal needs were recognized by Martha. Indeed it is time to honor the history of the animals that we all are and are following, which I have emblematically called Martha’s world, the world to which we all belong in the most deeply material sense. Yet, despite our pledge to follow the animals of Jesus, we have in truth been focused almost exclusively

TEN FACTS, FICTIONS, AND FAITH: from: The Insistence of God
Abstract: Having thus redescribed “objectivity” as a way to think about the world in which we live as if we were dead or never born, let us now take a careful look at the words that have sparked the current critique of continental philosophy—Meillassoux’s critique of “correlation” and “fideism,” in that order. This criticism has been set in motion by the theological turn, or the return of religion, which is taken to be a regrettable consequence of continental antirealism. I think there is something to this critique of fideism but it should be put to better purpose. It should be

ELEVEN A NIHILISM OF GRACE: from: The Insistence of God
Abstract: To this end we can do no better than to return to the cold, disenchanted, demythologized, disappointing, reductionistic, realistic, rationalistic world view of one of the critics of continental philosophy, best encapsulated in all of its

TWELVE THE GRACE OF THE WORLD from: The Insistence of God
Abstract: So we come to stand on the ground of a certain materialism but of an odd sort, the groundless ground of a certain religious materialism. Likewise we stand on the ground of a certain religion, but it too is an odd sort of religion, a religion without religion,¹ with a weak theology not a strong, a theology of insistence not existence, of “perhaps” not of an ens necessarium.There is grace, grace happens, but it is the grace of the world. There is salvation, but we are “saved” only for an instant, in the instant, saved without salvation by a

Book Title: What Is Fiction For?-Literary Humanism Restored
Publisher: Indiana University Press
Author(s): Harrison Bernard
Abstract: How can literature, which consists of nothing more than the description of imaginary events and situations, offer any insight into the workings of "human reality" or "the human condition"? Can mere words illuminate something that we call "reality"? Bernard Harrison answers these questions in this profoundly original work that seeks to re-enfranchise reality in the realms of art and discourse. In an ambitious account of the relationship between literature and cognition, he seeks to show how literary fiction, by deploying words against a background of imagined circumstances, allows us to focus on the roots, in social practice, of the meanings by which we represent our world and ourselves. Engaging with philosophers and theorists as diverse as Wittgenstein, Sartre, Merleau-Ponty, Foucault, Derrida, F. R. Leavis, Cleanth Brooks, and Stanley Fish, and illustrating his ideas through readings of works by Swift, Woolf, Appelfeld, and Dickens, among others, this book presents a systematic defense of humanism in literary studies, and of the study of the Humanities more generally, by a distinguished scholar.
Link: http://www.jstor.org/stable/j.ctt16gzkgb

ONE Humanism and Its Discontents from: What Is Fiction For?
Abstract: The study of literature in universities – “humane letters,” as it was once quaintly known – has traditionally been held to belong, along with history, and for that matter with philosophy in its most central aspects, to “the humanities.” T.hat term trades on the common distinction between the natural world, the world of birds and beasts, stone, stars, and the sea, and the human world, the world of politics, religious beliefs, sexual and familial practices, cultural institutions, beliefs, loves, hatreds, hopes, and fears. The former, we tend to think, is the province of the natural sciences; the latter is that of the

FOUR Leavis and Wittgenstein (1): from: What Is Fiction For?
Abstract: The main lines of the defense of literary humanism offered in chapter 3 were originally worked out in a series of essays that were the basis for some of the later chapters in this book. When I wrote them, my acquaintance with the work of F. R. Leavis was minimal. Readers of these essays were not long in pointing out to me, however, that some of the notions developed in them – notably, that of literature as one of the main activities involved in the constitution of “human worlds” – bear a strong family resemblance to related ideas advanced, with similar goals

FIVE Leavis and Wittgenstein (2): from: What Is Fiction For?
Abstract: Although the issue of reductive clarity versus semantic complexity is central to Leavis’s discomfort with what the French like to call l’esprit cartésien, his quarrel with Descartes by no means ends there. Still more central to Leavis’s thought is his resistance to Cartesian dualism. Descartes’s most enduring achievement was to saddle subsequent Western thought with the idea that the world contains two radically different kinds of thing – material objects and minds – which are known to us in radically different ways. The material world, the world of trees and mountains, stone and water, is accessible in common to numerous observers. The

Introduction from: Latin American Philosophy from Identity to Radical Exteriority
Abstract: Only what is difficult can sustain thought. Today in philosophy one of these difficulties comes from the end of a myth that took philosophy as the child of Western rationalism, with its origins in Greek thought. Philosophy today is changing; the field of philosophy is undergoing a new dawn with the formation and inclusion of world philosophies that bear origins, experiences, overlappings, encroachments, and transformations well beyond the modern North American and European traditions. The new world philosophies open possibilities of unfathomable and fecund thinking as one engages and is exposed to unbridled senses of existence, to lineages, configurations of

Book Title: Material Ecocriticism- Publisher: Indiana University Press
Author(s): Oppermann Serpil
Abstract: Material Ecocriticism offers new ways to analyze language and reality, human and nonhuman life, mind and matter, without falling into well-worn paths of thinking. Bringing ecocriticism closer to the material turn, the contributions to this landmark volume focus on material forces and substances, the agency of things, processes, narratives and stories, and making meaning out of the world. This broad-ranging reflection on contemporary human experience and expression provokes new understandings of the planet to which we are intimately connected.
Link: http://www.jstor.org/stable/j.ctt16gzq85

Foreword: from: Material Ecocriticism
Author(s) Cohen Jeffrey Jerome
Abstract: A rock jumps. Every hiker has had the experience. The quiet woods or sweep of desert is empty and still when a snake that seemed a twig writhes, a skink that was bark scurries, leaves wriggle with insectile activity. This world coming to animal life reveals the elemental vibrancy already within green pine, arid sand, vagrant mist, and plodding hiker alike. When a toad that seemed a stone leaps into unexpected vivacity, its lively arc hints that rocks and toads share animacy, even if their movements unfold across vastly different temporalities. Just as the flitting hummingbird judges hiker and toad

1 From Ecological Postmodernism to Material Ecocriticism: from: Material Ecocriticism
Author(s) Oppermann Serpil
Abstract: The conception of physical reality within the framework of ecological postmodern thought and the nature of the material world described by quantum theory have recently been given new life by the emergence of the new materialist paradigm. The radical revisions of our ideas about the description of physical entities, chemical and biological processes, and their ethical, political, and cultural implications represented in recent discourses of feminist science studies, posthumanism, and the environmental humanities have also occasioned considerable interest among ecocritics, leading to the emergence of material ecocriticism. Proposing that we can read the world as matter endowed with stories, material

2 Limits of Agency: from: Material Ecocriticism
Author(s) Bergthaller Hannes
Abstract: If one had to choose an epigraph for the new materialisms, one could do worse than settle for the closing lines of The Order of Things.The new materialist thought takes as a given the “crumbling” of the conceptual foundations of modern humanism that Foucault anticipated; its intellectual project is a redescription of the world that dissolves the singular figure of the human subject, distinguished by unique properties (soul, reason, mind, free will, or intentionality), into the dense web of material relations in which all beings are enmeshed. This move cuts two ways. On the one hand, the new materialists

15 Of Material Sympathies, Paracelsus, and Whitman from: Material Ecocriticism
Author(s) Bennett Jane
Abstract: Paracelsus (1493–1541) experienced the natural world as a complex order of sympathies, resonances, magnetic attractions, and analogies (Pagel 52).¹ Though Paracelsus is variously categorized as physician, philosopher, alchemist, herbalist, I like to think of him as a plant physiognomist, as, that is, a practitioner of the art of discovering temperament and character from outward appearance. Each natural object bore for him a divine “signature” encoded in the thing’s shape, smell, texture, color, posture. This equivocal sign served as a spur to the human perceiver to engage in the artistry—the speculative thinking and practical experimentation—that would give determinacy

SIX Religion and the Recent Revival of Pragmatism from: Ideas to Live For
Abstract: Religion, it must be said, has not played a very significant role, except perhaps negatively, in the recent renewal of pragmatism. There are no doubt many reasons for this, but none is more important than the responsibility that Richard Rorty deservedly bears for helping to promote this revival and the connection he has made between the development of pragmatism and liberalism’s project of disenchanting the world religiously.

NINE The Transcivilizational, the Intercivilizational, and the Human: from: Ideas to Live For
Abstract: In a world where traditional international rules have sometimes proved inadequate, recent interest in the notion of “legitimacy” as a complementary source of legal authority has raised a number of issues—legal, moral, and what some would call “ontological.”⁴ These issues came to the fore most dramatically, though not for the first time, during the Kosovo War of 1999, when in the face of grave and intolerable human rights abuses it became necessary to override legal protections against intervention into the activities of sovereign states. These questions were soon to become still more urgent and vexed when “legitimacy” was employed

Epilogue: from: Ideas to Live For
Abstract: What is the utility of a cosmopolitan perspective in a globalized world? This is a world many of whose most serious challenges arise not just from geopolitical, social, and economic disputes between and across nationstates but also from intercultural and cross-cultural misunderstandings and conflicts going on around and within them. By cosmopolitanmost people mean “worldly,” “universalist,” “tolerant,” or “civilized,” but there are in fact almost as many versions of cosmopolitanism as there are brands of dry cereal. Cosmopolitanism not only comes in various kinds—political, social, economic, cultural—but also in various forms—“vernacular,” “situated,” “realistic,” “patriotic,” “Eurocentric,” “emancipatory,”

3 Explanation: from: The Cruelest of All Mothers: Marie de l'Incarnation, Motherhood, and Christian Tradition
Abstract: When I was in graduate school, I was assigned to read the bestseller Expecting Adam, Martha Beck’s memoir about bearing and raising a son with Down syndrome. Beck’s story, as she tells it, is one of “two driven Harvard academics” who find meaning and miracles in the experience of parenting their special-needs child. Fundamentally a narrative of resistance to a coldly rational and achievement-oriented Harvard culture,Expecting Adamis the story of parents who, in “allow[ing] their baby to be born … [were] themselves … born, infants in a new world where magic is commonplace, Harvard professors are the slow

18 Six Heideggerian Figures from: The Beautiful, The True and the Good
Abstract: Throughout Heidegger’s works, six figures, exhibiting six different ways of life, emerge, the exposition and comparison of which might help to bring his thought into focus. I will call them the ways of the peasant, the artist-poet, the philosopher, the scientist, the man on the street, and the thinker. The peasant and the contemporary man on the street exhibit ways of life that have to be constructed out of Heidegger’s concerns, but they throw light on the other ways. They help illuminate what Being-in-the-world entails. The first two ways, that of the peasant and that of the artist-poet, antedate the

20 Buber’s Use of Oriental Themes from: The Beautiful, The True and the Good
Abstract: The religious ecumenical movement within the West and the developing dialogue between world religions today have infrastructural roots in this

The Symbology of the Serpent in the Gospel of John from: John, Jesus, and History, Volume 2
Author(s) Charlesworth James H.
Abstract: Over the past two decades, specialists on the Gospel of John have customarily focused on the translation, composition-history, and exegesis of this masterpiece. Less attention is addressed to the symbolic world of the Evangelist. That dimension of Johannine studies is now much clearer, thanks to archaeological research and the study of symbolism (see Charlesworth 2006 and 2008), otherwise known as symbology. The present work will illustrate this emerging clarity by exploring the deeper and fuller meaning of an incredibly rich and well-known section of the Fourth Gospel: John 3:13–17.

Book Title: Speak Thus-Christian Language in Church and World
Publisher: James Clarke & Co
Author(s): Hovey Craig R.
Abstract: In its various forms, speech is absolutely integral to the Christian mission. The gospel is a message, news that must be passed on if it is to be known by others. Nevertheless, the reality of God cannot be exhausted by Christian knowledge and Christian knowledge cannot be exhausted by our words. All the while, the philosophy of modernity has left Christianity an impoverished inheritance within which to think these things. In Speak Thus, Craig Hovey explores the possibilities and limits of Christian speaking. At times ethical, epistemological, and metaphysical, these essays go to the heart of what it means to be the church today. In practice, the Christian life often has a linguistic shape that surprisingly implicates and reveals the commitments of people like those who care for the sick or those who respond as peacemakers in the face of violence. Because learning to speak one way as opposed to another is a skill that must be learned, Christian speakers are also guides who bear witness to the importance of churches for passing on a felicity with Christian ways of speaking. Through constructive engagements with interlocutors like Ludwig Wittgenstein, George Lindbeck, Jeffrey Stout, Stanley Hauerwas, John Howard Yoder, Thomas Aquinas, and the theology of Radical Orthodoxy, Hovey offers a challenging vision of the church'able to speak with a confidence that only comes from a deep attentiveness to its own limitations while able to speak prophetically in a world weary of words.
Link: http://www.jstor.org/stable/j.ctt16wdm5z

CHAPTER 6 Forester, Bricoleur, and Country Bumpkin from: Speak Thus
Abstract: The introduction of Aristotle into the Christian world posed serious critical challenges, especially at the University of Paris in the 1260s and 1270s, and much of what resulted from this introduction received formal condemnation by Stephen Tempier, the bishop of Paris, in 1277. Many thought that Aquinas had not sufficiently distanced himself from the heterodox interpreters of Aristotle in his appropriation of the philosopher for Christian doctrine. Today Aquinas’s work is again at the center of a crisis, but in many ways an opposite one. Since Pope Leo XIII, in the 1879 encyclical Aeterni Patris, rekindled interest in Aquinas as

CHAPTER 7 This Is My Brother’s World from: Speak Thus
Abstract: I am aware that my reading of Aquinas in the previous chapter makes him an ally of Karl Barth. If nature’s participation in God bears on our natural moral knowledge, then nature’s participation in God surely also applies to what we more straightforwardly think of as “natural,” namely, the natural world, which is the focus of this chapter. However, in what follows, it will become evident that I am not attempting to draw careful distinctions between concepts like “earth” and “world.” If by “world” we are led to think about the realm of unbelief, of that part of creation—exclusively

Introduction from: The Renaissance of emotion
Author(s) Sullivan Erin
Abstract: In humours like the people of this world,

Book Title: Democracy, Culture, Catholicism: Voices from Four Continents- Publisher: Fordham University Press
Author(s): Crowley-Buck John
Abstract: Compiling scholarly essays from a unique three-year Democracy, Culture and Catholicism International Research Project, Democracy, Culture, Catholicism richly articulates the diverse and dynamic interplay of democracy, culture, and Catholicism in the contemporary world. The twenty-five essays from four extremely diverse cultures--those of Indonesia, Lithuania, Peru, and the United States--explore the relationship between democracy and Catholicism from several perspectives, including historical and cultural analysis, political theory and conflict resolution, social movements and Catholic social thought.
Link: http://www.jstor.org/stable/j.ctt175x2ht

Introduction from: Democracy, Culture, Catholicism: Voices from Four Continents
Author(s) Schuck Michael J.
Abstract: This volume is the result of the Democracy, Culture, and Catholicism International Research Project (DCCIRP), a three-year project led by the Joan and Bill Hank Center for the Catholic Intellectual Heritage at Loyola University Chicago. The twenty-three chapters in this volume explore dynamic relationships between democracy, culture, and Catholicism in the modern world. The volume pays special attention to the shifting interplay between these features of life in four diverse countries: Lithuania, Indonesia, Peru, and the United States. Why explore these three features and why focus on these four countries?

The Performing Art of Kethoprak and the Democratic “Power to Will” in Indonesia from: Democracy, Culture, Catholicism: Voices from Four Continents
Author(s) Susanto Albertus Budi
Abstract: Since the fall of the thirty-year military regime of President Suharto in May 1998, Indonesia had been widely considered the largest democracy in the world. Twelve years later, the 2010 Economist Intelligence Unit’s Democracy Index, however, only ranked Indonesia sixtieth out of 167 countries with a “flawed democracy.”¹ The ranking was based on five categories: electoral processes and pluralism, the functioning of government, political participation, political culture, and civil liberties.

Alter/native Democracies: from: Democracy, Culture, Catholicism: Voices from Four Continents
Author(s) Hermansen Marcia
Abstract: In June 2009, Pope Benedict XVI issued an encyclical letter entitled Caritas in veritate. This letter was directed to Christians and all those interested in seriously engaging questions regarding democracy, justice, and development in the modern world. The pontiff concluded by stating that in our times democracy offers the best political system for providing justice and freedom.¹

Civil Discourse and Religion in Transitional Democracies: from: Democracy, Culture, Catholicism: Voices from Four Continents
Author(s) Ingram David
Abstract: On January 19, 2004, world-renowned German political theorist Jürgen Habermas met with Cardinal Joseph Ratzinger (later Pope Benedict XVI) to discuss religion as one of the cultural foundations of the democratic state.¹ Two points of convergence emerged from their discussion. First, both agreed that reason alone cannot sustain respect for individual dignity and the common good without more substantive faith commitments. Second, they agreed that these values, however complementary they might be philosophically, are difficult to harmonize in practice. Agreeing on policies that respect the right of each to pursue his or her own conception of the good appears all

5 Philippians: from: Keeping the Feast
Abstract: The relatively brief letter to the Philippians, consisting of only four chapters, offers a chance to try out the theory that attention to metaphors of sacrifice makes sense of the letter as a whole, especially as regards the ethics of life in Christ. The shelamim(or sacrifices of well-being) is the name given, in the Jewish tradition, to the basic form of sacrifice in the Hellenistic world, the commensal sacrifice. This sacrifice was often motivated by a spirit of thanksgiving or a desire to celebrate a feast with family and friends. Regarding the letter to the Philippians as a document

INTRODUCTION from: Video Games Around the World
Author(s) Wolf Mark J. P.
Abstract: With the enormous growth of the World Wide Web in the last two decades, the rise of mobile platforms and casual games, and an increasing number of game creation programs, the entrance requirements to the global video game industry are lower than ever. Small video game companies are appearing all around the world, each hoping for a hit that will bring it international attention and fame, both of which can grow much faster due to the Internet. With this rise in game production, many more countries have their own video game industries and their own national histories of video games,

AFRICA from: Video Games Around the World
Author(s) Kirinya Wesley
Abstract: Games in general have been an integral part of African culture, just like any other culture in the world. Most games were created not just for fun, but also as tools to preserve culture and educate the young in the community. They were usually played on special occasions and ceremonies. For example, just before a woman becomes a wife, her father will ask her and her sisters to cover themselves. The groom will then be faced with the “strategic” task of picking out his bride.

CANADA from: Video Games Around the World
Author(s) Guay Louis-Martin
Abstract: To understand the development and importance of video games in Canada, a few geographical and sociological facts must first be pointed out. Canada occupies the northern part of North America and is surrounded by three oceans and its only neighbor, the United States. While Canada is the second-largest country in the world by total area (9,984,670 square kilometers, which is approximately 5% larger than the United States’ 9,526,468 square kilometers), it has a relatively small population of approximately 34 million (Statistics Canada 2012). When compared to the United States’ 2010 population of 308 million (US Census Bureau 2010), it is

CHINA from: Video Games Around the World
Abstract: Video games have become an increasingly popular activity in everyday life, especially with the strong growth of online games, which are now the cause of a worldwide mania. In 2010, the revenue of the global game market was USD $52 billion, and it is expected to increase to USD $70 billion in 2017 (DFC Intelligence 2012). A research report from Gartner also foresees that the global gaming industry will even exceed USD $74 billion in 2011 and possibly reach USD $112 billion by 2015 (McCall and van der Meulen 2011).

HUNGARY from: Video Games Around the World
Author(s) Beregi Tamás
Abstract: When the average foreigner is asked about Hungary, he or she can usually mention only a few names from the twentieth century, such Béla Bartók, the composer and pianist, Ferenc Puskás, the legendary football player, and Ernő Rubik, inventor of the famous Rubik’s Cube, which led to a worldwide fever in the early 1980s. The cube, just like the Russian game Tetris(1984), became the symbol of Eastern European creativity, which flourished even behind the Iron Curtain, a symbol of a game that is free in its abstraction and that follows strict mathematical laws, yet still is immensely variable.

INDIA from: Video Games Around the World
Author(s) Mukherjee Souvik
Abstract: India is the sleeping giant of the video game world. Recent developments in the industry and the entry of new gaming consoles, however, mark a significant shift in the culture and reception of video games. As game designer Ernest Adams comments, “India has the talent, the resources, and the attitudes required to become a major player in this industry. All [they are] lacking is experience, and that will come with training and time” (Adams 2009). Adams’s optimism is echoed by Thomas Friedman in The World Is Flatwith the warning, “So today India is ahead, but it has to work

IRAN from: Video Games Around the World
Author(s) Ahmadi Ahmad
Abstract: A roaring flood of video games from the Western world reached Iran when its first generation arrived during the Iran-Iraq War in the early 1980s. The Atari VCS 2600 was among the first generation of game consoles that officially entered Iran, and Pac-Man, Pitfall, andMissile Commandwere some of the best-selling games at that time. When the war’s status was “white” and the ominous “red” alarm was off, groups of children found opportunities to sit in front of the TV and shook their new black-and-gray joysticks up and down, taking turns and sometimes even fighting over them.¹ Now, after

THE NETHERLANDS from: Video Games Around the World
Author(s) Raessens Joost
Abstract: Gaming is a hot topic in the Netherlands. Dutch consumers make up the most active online gaming market in Europe. The Dutch games industry is a young and dynamic sector that has a lot of potential. While there is a clear focus on entertainment gaming worldwide, strikingly, the Dutch industry shows an almost fifty-fifty split between entertainment and serious gaming. In the varied Dutch market, small independent (indie) developers, innovative serious (or applied) gaming developers, and developers of entertainment games are all represented.¹ Digital distribution of games is a big focus of Dutch businesses, and a large number of companies

SINGAPORE from: Video Games Around the World
Abstract: Digital entertainment has become one of the world’s most profitable industries, with global annual sales that now surpass sales generated by traditional media industries. Since 2007, the rapid growth of this new industry developed most conspicuously in the area of video games. In 2011, software and hardware constituted 60% and 24% of global video game sales, earning USD $44.7 billion and USD $17.8 billion respectively, while online game sales took 16% of the market share, with earnings of USD $11.9 billion. Major video game titles have already achieved higher market success than even blockbuster Hollywood movies. Major video game titles

SPAIN from: Video Games Around the World
Author(s) Martínez Víctor Manuel
Abstract: Let us begin with a cliché: just like Spain has been considered, historically and aesthetically, a place of and for contrasts, full of cultural crossbreeding, the history of Spanish video games is one of imbalances, changing from mystified golden ages to looping crises and—maybe too—great expectations. If world-renowned critics such as Erich Auerbach (2003, 357) and Harold Bloom (1995, 124) have stated that the world as playconstitutes the greatest creative contribution of Cervantes’El Quijote(1605), a sort of literarygameplay, we are forced to admit that four centuries later the—still young—history of Spanish game

THAILAND from: Video Games Around the World
Author(s) Soranastaporn Songsri
Abstract: Video games (sometimes called “VDO games” in Thailand) are popular and attract massive numbers of players around the world. Thai players engage console games, computer games, online games, and handheld games, and many organizations and companies are involved in video games in Thailand, yet there are few studies on the subject. Therefore, this chapter will describe the history of video games, the current situation of video games, and explain the behavior of video game players in Thailand. The population in this study included four groups who are involved in video games, including e-learning, animation and computer graphics, movie production companies,

TURKEY from: Video Games Around the World
Author(s) Cagiltay Kursat
Abstract: Turkish people may have encountered computer games later than many Westerners, but they have wasted no time catching up. The modern Turkish game industry is one of the most rapidly growing markets in the world (Newzoo 2012). Thus, almost all game hardware producers and major game development companies have been paying special attention to Turkey. The average game playing durations, habits, and preferences of Turkish survey respondents are similar to those of developed countries (Karakus, İnal, and Cagiltay 2008; Durdu, Tüfekçi, and Cagiltay 2005). In the area of game development, however, Turkey remains far behind; no game hardware development activity

UNITED KINGDOM from: Video Games Around the World
Author(s) Donovan Tristan
Abstract: The United Kingdom is one of the world’s foremost producers and consumers of video games. Based on revenue, the country is the largest consumer of games in the world after the United States and Japan (Padilla and Swift 2012). A third of its 63 million people identify themselves as game players, and half of its households own at least one game console (UKIE 2011). Britain also has some of the highest levels of smartphone ownership, social media use, and broadband Internet access in Europe (ComScore Data Mine 2013; Woollaston 2013; Jackson 2013).

VENEZUELA from: Video Games Around the World
Author(s) Apperley Thomas H.
Abstract: The central role of information in the global networked society creates and entrenches regions of inclusion and exclusion, thus establishing classes of locations and people that are not valued by, or fully connected to, global networked society. Two worlds are emerging: “one is information as well as economically rich, the other is information and economically poor” (Yar 2008, 617). However, new forms of communication that are emerging on the same networks also offer feasible strategies for economic and social inclusion (Martin-Barbero 2011, 47). In Venezuela, digital games are one of these technologies that potentially both increase and mitigate forms of mitigate

Book Title: Mind in Architecture-Neuroscience, Embodiment, and the Future of Design
Publisher: The MIT Press
Author(s): Pallasmaa Juhani
Abstract: Although we spend more than ninety percent of our lives inside buildings, we understand very little about how the built environment affects our behavior, thoughts, emotions, and well-being. We are biological beings whose senses and neural systems have developed over millions of years; it stands to reason that research in the life sciences, particularly neuroscience, can offer compelling insights into the ways our buildings shape our interactions with the world. This expanded understanding can help architects design buildings that support both mind and body. In Mind in Architecture, leading thinkers from architecture and other disciplines, including neuroscience, cognitive science, psychiatry, and philosophy, explore what architecture and neuroscience can learn from each other. They offer historical context, examine the implications for current architectural practice and education, and imagine a neuroscientifically informed architecture of the future. Architecture is late in discovering the richness of neuroscientific research. As scientists were finding evidence for the bodily basis of mind and meaning, architecture was caught up in convoluted cerebral games that denied emotional and bodily reality altogether. This volume maps the extraordinary opportunity that engagement with cutting-edge neuroscience offers present-day architects.ContributorsThomas D. Albright, Michael Arbib, John Paul Eberhard, Melissa Farling, Vittorio Gallese, Alessandro Gattara, Mark L. Johnson, Harry Francis Mallgrave, Iain McGilchrist, Juhani Pallasmaa, Alberto Pérez-Gómez, Sarah Robinson
Link: http://www.jstor.org/stable/j.ctt17kk8bm

8 EMBODIED SIMULATION, AESTHETICS, AND ARCHITECTURE: from: Mind in Architecture
Author(s) Gattara Alessandro
Abstract: Cognitive neuroscience today offers a novel approach to the study of human social cognition and culture. Such an approach can be viewed as a sort of “cognitive archaeology,” as it enables the empirical investigation of the neurophysiological brain mechanisms that make our interactions with the world possible, thereby allowing us to detect the possible functional antecedents of our cognitive skills and to measure the sociocultural influence exerted through human cultural evolution on that very same cognitive repertoire. Thanks to cognitive neuroscience we can deconstruct some of the concepts we normally use when referring to intersubjectivity or to aesthetics, art, and

3 Kaija Saariaho’s Adriana Mater: from: Reconfiguring Myth and Narrative in Contemporary Opera
Abstract: Before anything takes place on stage, the overture ushers us into a sound world wrought with tension: the short, declamatory motive in the solo trumpet poses a question, which is answered by the cello’s descending glissando that heaves a sigh. Following this sequence of call and response, the viola and flute exchange a mournful melody. Interjected between these sonic blocks are the disembodiedvoices of the male and female chorus. The static, cyclical motive sung by the female choir on “a” is counterpointed by the low, semitonal “sigh” motive sung by the male choir. Their voices remain wordless and invisible,

Epilogue from: Luther and Liberation
Abstract: October 31, 2017, will be the culmination of celebrations in preparation and already underway for the 500th anniversary of the Reformation. Luther will be persistently evoked. The center of attention will be, without doubt, the town of Wittenberg, Germany, where Luther worked and wrote virtually all his voluminous works. However, he will be remembered all around the world. For the movement of the Reformation, which began there, and took shape over the centuries and in diverse ways, has spread to all continents. It will be, therefore, not a “German” but a “global” anniversary.

5 POLITICS AND COSMOGRAPHIC ANXIETY: from: Evil in Africa
Author(s) MACGAFFEY WYATT
Abstract: This essay explores the possibility that there may be an inverse causal relationship, in a given historical period, between political stability and the degree of definition of worldview. Evil is not only a moral and ethical problem, but also a political one, in that evildoers real or imaginary must be legitimately dealt with.¹ Because political institutions and activities are intrinsically historical, ideas about evil and the means to deal with it can be expected to change. Indeed, “dealing with” evil by consulting a diviner, healer, or shrine; following through on the recommendations; and mustering economic and social support for remedial

6 AMBIVALENCE AND THE WORK OF THE NEGATIVE AMONG THE YAKA from: Evil in Africa
Author(s) DEVISCH RENÉ
Abstract: Intercorporeality and the ethic of desire and evildoing, stripped of their Western modernist thought patterns and view of the person, are among the foci of anthropological and psychoanalytical efforts¹ that I have been undertaking for the last decade.² These were led by the following research questions: How may desire, which unknowingly takes hold of interrelated subjects, make someone either compassionate or madly envious and even maleficent? How much does desire inhabit intercorporeality and inspire close family members to either intensely share life and a communal mode of inhabiting the life world or deflate and undermine the physical and communal life

9 DISTINCTIONS IN THE IMAGINATION OF HARM IN CONTEMPORARY MIJIKENDA THOUGHT: from: Evil in Africa
Author(s) CIEKAWY DIANE
Abstract: In discussions about spirit aggression and human agents of harm, Mijikenda,¹ whose lifeworld is centered in the coastal hinterland of Kenya, assert particular views about the importance of moral action. Their claims are imbedded in a complex of thought and practice that has been described by various works on Mijikenda religion, most notably by David Parkin in Sacred Void: Spatial Images of Work and Ritual among the Giriama of Kenya(1991). His comprehensive volume details central dimensions of Mijikenda thought and practice and offers conceptual schemes that provide a foundation for contemporary scholarship.

15 NEOCANNIBALISM, MILITARY BIOPOLITICS, AND THE PROBLEM OF HUMAN EVIL from: Evil in Africa
Author(s) SCHEPER-HUGHES NANCY
Abstract: In this chapter I address a controversial topic in contemporary biopolitics/necropolitics (Mbembe 2003): the biomedical abuse and plunder of dead bodies, among these, the bodies of enemies, with the complicity and collaboration of militarized states. Although biopiracy of human biomaterials is not new, the technological capacity to harvest and to distribute these anonymously worldwide through “cannibal markets” in blood, skin, bones, organs, bodies and body parts, dna, and reproductive material to feed the desires of these new commodities for transplant medicine, for science and research, for commercial pharmacology, and for recreation and display is a late-twentieth-century innovation.

1 Immigrants and Minorities in Wales, 1840–1990: from: A Tolerant Nation?
Author(s) EVANS NEIL
Abstract: Václav Havel believes that a nation can be judged by the way it treats minorities.² Wales has often measured itself favourably by this standard and outsiders have also applied the same rule. It is an encapsulation of one of the subthemes of the Welsh idea of the gwerin– the Welsh people were the most upright, God-fearing, radical, moral, philosophical, cultured and tolerant in the world. The principled internationalism of thegwerinreceives some academic support from one of the major studies in modern Welsh social history, Hywel Francis and David Smith’s The Fed: A History of the South Wales

5 Wales and Africa: from: A Tolerant Nation?
Author(s) JONES IVOR WYNNE
Abstract: When missionaries left Britain in the nineteenth century it was normal for church and chapel congregations to sing the missionary hymn, ‘From Greenland’s Icy Mountains’ to speed them on their way. The following lines emphasized the size of the field open for conversion: ‘From India’s coral strand / Where Afric’s sunny fountains / Roll down their golden sand.’² They were written at Wrexham in 1819 by the Reverend Reginald Herber at the behest of his father-in-law Dean Shipley of St Asaph, and while the words stress the immensity of the world and – hence the task of the missionary –

Introduction: from: Time
Author(s) ELIAS AMY J.
Abstract: Time eludes us. Since Aristotle and Augustine posed their paradoxical questions about time to the Western world in the Physicsand theConfessionsrespectively, we have been trying to determine what it is that we talk about when we talk about time. The terms “past,” “present,” and “future” seem too static, too thin to express our full experience of temporality. They capture neither our sense of the ephemerality of the instant nor our anxieties about the long unfurlings of time that exceed human lifespans and comprehension: geological time, evolutionary time, the time of climate change, or the time of the

1 Past / Future from: Time
Author(s) ELIAS AMY J.
Abstract: Much theoretical ink has been spilled about the “presentism” of post-WWII globalized societies and the loss of history that accompanies it. This presentism has been attributed to a traumatized Western collective consciousness confronting WWII as an “event” unprecedented in its history; to the time of the Spectacle that reduces the past to advertising slogans and depoliticized images of material desire; to finance capitalism’s acceleration of time and eradication of spatial distance as it creates a technologized world economy; or to the speed of “real time” technology that makes impossible both deliberation and historical depth. It seems that we may be

2 Extinction / Adaptation from: Time
Author(s) HEISE URSULA K.
Abstract: Extinction and adaptation are key concerns in the understanding of temporality and history at the turn of the third millennium. They describe processes in the biological world, but they also function now as narrative metaphors for different kinds of cultural engagement with ongoing processes of modernization and globalization.

16 Theological / Worldly from: Time
Author(s) HAUERWAS STANLEY
Abstract: Christianity is a faith that roots, in time, those who would be Christian. But those same Christians are bound by those temporal roots, haunted by the knowledge that they cannot escape time. I want to explore that paradox in an effort to make what I hope will be some useful observations about how Christians understand, as well as tell, time by briefly examining time as God’s time (theological time), time as the secular time of modernity (worldly time), and the time of lived reality for the Christian, which mediates these other senses of time and imbricates them in one another

Book Title: Music, Analysis, Experience-New Perspectives in Musical Semiotics
Publisher: Leuven University Press
Author(s): Reybrouck Mark
Abstract: Transdisciplinary and intermedial analysis of the experience of music Nowadays musical semiotics no longer ignores the fundamental challenges raised by cognitive sciences, ethology, or linguistics. Creation, action and experience play an increasing role in how we understand music, a sounding structure impinging upon our body, our mind, and the world we live in. Not discarding music as a closed system, an integral experience of music demands a transdisciplinary dialogue with other domains as well. Music, Analysis, Experience brings together contributions by semioticians, performers, and scholars from cognitive sciences, philosophy, and cultural studies, and deals with these fundamental questionings. Transdisciplinary and intermedial approaches to music meet musicologically oriented contributions to classical music, pop music, South American song, opera, narratology, and philosophy.
Link: http://www.jstor.org/stable/j.ctt180r0s2

Introduction to Key Concepts from: Mestizaje and Globalization
Author(s) YOUNG PHILIP D.
Abstract: Among their traditional beliefs, Quechua and Aymara peoples of the Andes hold the concept of pachakuti, “literally, the turning about of the times … a change of direction” (Delgado-P. 1994, 77), as a turning or reversal of the world (Skar 1994). The Andeans view the pachakuti as a process that does not necessarily take place in a brief span of time but rather builds to a point of climax, of rapid, profound sociocultural change and the emergence of a new world order that has lasting consequences far into the future. Related in Andean Indigenous belief to a world turning or

CHAPTER ONE The Revolutionary Encounter from: Mestizaje and Globalization
Author(s) WIRTH REX
Abstract: People have been living in the Valley of Mexico for a very long time. The cities of the valley have ranked among the top ten in population in the world since the time of the Roman Empire. Today, Mexico City is one the largest cities in the world. This is a phenomenal comeback because only five hundred years ago the valley suffered catastrophic depopulation as a result of the Spanish Conquest.

Book Title: Religion Without Redemption-Social Contradictions and Awakened Dreams in Latin America
Publisher: Pluto Press
Author(s): Löwy Michael
Abstract: The world’s eyes are on Latin America as a place of radical political inspiration and as an alternative to the neoliberal model. Each country in the region deals differently in its method of government, yet there are common cultural themes that tie the continent’s trajectory together. Religion without Redemption looks at the sociology of religion, political philosophy and the history of ideas of the continent, in an attempt to show how Western understanding fails to come close to a correct analysis of how and why political and economic characteristics work as they do. Luis Martínez Andrade focuses on how the centrality of religion for the people of Latin America has influenced how they interact with the changes in the modern economic system. Capitalism, for example, has taken on religious characteristics: it has sacred places of worship (the shopping mall) as well as its own prophets. Martínez Andrade discusses how this form of ‘cultural religion’ accompanies many aspects of life in a contradictory manner: not only does it fulfil the role of legitimating oppression, it also can be a powerful source of rebellion, unveiling thus a subversive side to the status quo. Religion Without Redemption advances the ideas of liberation theory into the 21st century, and challenges the provincialism to which many Latin American thinkers are usually consigned.
Link: http://www.jstor.org/stable/j.ctt183gzrq

Foreword from: Religion Without Redemption
Author(s) Löwy Michael
Abstract: Luis Martínez Andrade is a brilliant young Mexican scholar, whose writings, published in Spanish, Portuguese, Polish, English and French, are beginning to attract world-wide attention. His essay on shopping malls, included in this book, received first prize for the 2009 international competition Thinking Against the Current, organised by the Cuban Book Institute. This volume is a collection of essays, on very different topics; however, in spite of the diversity, it holds remarkable unity and coherence, given by his theoretical/political approach: a critical Marxist viewpoint, from an emancipatory – that is, anti-capitalist – Latin American perspective. The multiplicity of his intellectual sources in

1 Civilising Paradigms and Colonial Atavisms: from: Religion Without Redemption
Abstract: The sixteenth century shaped not only the identity of what would later become Latin America but also laid the basis for the emergence of the capitalist world-system (Wallerstein, 1999), the emergence of the coloniality of power (Quijano, 2000) and the advent of modernity (Dussel, 1994). These events profoundly influenced the endogenous and exogenous dynamics of different societies and human groups. In the late fifteenth century, and at the dawn of the sixteenth century, such transcendental phenomena were generated in everyday life around the world ( Lebenswelt). The year 1492 represents a foundational moment in the collective imaginary of modern Western subjectivity,

5 Tendencies and Latencies of Liberation Theology in the Twenty-First Century from: Religion Without Redemption
Abstract: The French-Brazilian sociologist Michael Löwy distinguishes between liberation theologyandliberation Christianityto explain the socio-historical movement of the late 1960s in Latin America. For Löwy (1998: 53), Liberation Christianity is a deeper phenomenon, which also includes Protestants and lay people, and allowed the emergence of liberation theology in the early 1970s. In this sense, Liberation Christianity (as a conceptual term) achieves an articulation of the elements that subsequently composed liberation theology, that is, it refers to a fixed worldview.

1 Proto-Anthropology from: A History of Anthropology
Abstract: How long have anthropologists existed? Opinions are divided on this issue. The answer depends on what you mean by an anthropologist. People around the world have always been curious about their neighbours and more remote people. They have gossiped about them, fought them, married them and told stories about them. Some of their stories were written down. Some were later criticised as inaccurate or ethnocentric (or flatly racist). Some stories were compared with others, about other people, leading to general assumptions about ‘people elsewhere’, and what humans everywhere have in common. In this broad sense, we start an anthropological enquiry

2 Victorians, Germans and a Frenchman from: A History of Anthropology
Abstract: Between the Napoleonic Wars (1792–1815) and the First World War (1914–18), we see the rise of modern Europe – and of the modern world. This was, above all, the age of the Industrial Revolution. In the 1700s, profound transformations had taken place in agriculture and manufacturing, particularly in Britain. Steam power and spinning machines had become widespread, and a growing class of landless peasants and urban labourers began to make themselves heard. But greater changes were ahead. In the 1830s, the first major railways were built; a decade later, steamships crossed the Atlantic on a regular basis; in

3 Four Founding Fathers from: A History of Anthropology
Abstract: The peaceful conditions that had prevailed in the West since the Napoleonic Wars, the steady advance of democracy and culture, the growing colonial empires, the dynamic economy and the scientific breakthroughs, had done their part to make ideologies of unilinear progress seem plausible, if not inevitable. A mere glance at the world seemed sufficient to confirm evolutionism in this age, which is called Victorian, after the long-lived British monarch. As Keith Hart puts it:

4 Expansion and Institutionalisation from: A History of Anthropology
Abstract: The war obliterated the last vestiges of the world in

5 Forms of Change from: A History of Anthropology
Abstract: The guns are silent, the bombers grounded. Millions of refugees pick their way through Germany’s ruined cities, across the scorched earth of Russia, Poland, Belarus and the Ukraine. France and Britain have been deeply shaken; their great empires will soon be only a memory. By contrast, the American economy is just settling down into superpower gear, wheeling out an ever-increasing plenitude of pink Cadillacs, TV sets, film stars and nuclear weaponry. To the East of Europe, the Soviet Union will compete successfully with ‘the free world’ in the production of military hardware, while the production of Cadillacs (pink or otherwise)

4 Expansion and Institutionalisation from: A History of Anthropology
Abstract: The war obliterated the last vestiges of the world in

Book Title: Small Places, Large Issues-An Introduction to Social and Cultural Anthropology (Fourth Edition)
Publisher: Pluto Press
Author(s): Eriksen Thomas Hylland
Abstract: This concise introduction to social and cultural anthropology has become a modern classic, revealing the rich global variation in social life and culture. The text provides a clear overview of anthropology, focusing on central topics such as kinship, ethnicity, ritual and political systems, offering a wealth of examples that demonstrate the enormous scope of anthropology and the importance of a comparative perspective. Unlike other texts on the subject, Small Places, Large Issues incorporates the anthropology of complex modern societies. Using reviews of key monographs to illustrate his argument, Eriksen's lucid and accessible text remains an established introductory text in anthropology. This new, fourth edition is updated throughout and increases the emphasis on the interdependence of human worlds. There is a new discussion of the new influence cultural studies and natural science on anthropology. Effortless bridging the perceived gap between "classic" and "contemporary" anthropology, Small Places, Large Issues is as essential to anthropology undergraduates as ever.
Link: http://www.jstor.org/stable/j.ctt183p184

7 Kinship as Descent from: Small Places, Large Issues
Abstract: Generations of anthropologists have been flabbergasted at the intricate kinship systems existing in many allegedly ‘primitive’ societies. Several famous examples of such complicated systems are to be found in the Australian aboriginal population, whose kinship systems were studied systematically already in the 1870s by the self-taught ethnographers Lorimer Fison and William Howitt (1991 [1880]). These peoples, traditionally hunters and gatherers, have the simplest technology in the world. They lack metals, domesticated animals and writing, and in most cases they do not even have the rudiments of agriculture. Nonetheless, many of these nomadic groups have kinship systems so complex that it

16 Complexity and Change from: Small Places, Large Issues
Abstract: Some of the previous chapters have examined different forms of political organisation, world-views and systems of economic production and distribution. It has been noted for decades that the ethnographic present, the tense conventionally used when anthropologists talk about different societies, is increasingly, and more and more rapidly, becoming a past tense. In Australia, 250 languages were spoken in the late eighteenth century. At the outset of the twenty-first century, there were about 30 still regularly spoken, and few of them seemed likely to survive for another generation in Australia. Virtually all inhabitants of the world live in states which define

18 Nationalism and Minorities from: Small Places, Large Issues
Abstract: Scarcely anyone who has used the methods of ethnography to identify and describe ideologies anywhere in the world since the 1960s can have avoided encountering expressions of nationalist ideology. The growth of nationalism and nation-building has been, and still is, an important, spectacular and highly consequential dimension of the worldwide processes of change connected with colonialism and decolonisation. Nationalism is a kind of ideology which exists almost everywhere in the world, although it assumes very different forms and varies in significance. This does not mean that all the citizens of any state know about, or for that matter support, nationalist

19 Anthropology and the Paradoxes of Globalisation from: Small Places, Large Issues
Abstract: The point is not whether or not this tale is true. What it may tell us is that the world is no longer what it used to be – or rather, perhaps, what anthropologists and many others used to imagine it to be. For it is easy to find evidence that

20 Public Anthropology from: Small Places, Large Issues
Abstract: To the extent that anthropological texts and lectures have an audience, all anthropology could be considered to be public. However, public anthropology, as the term is generally used, refers to a specific set of practices and positions within the discipline that aim to reach out beyond the confines of the academy. This can be accomplished through writing for different audiences, engaging in advocacy-oriented work in local communities, or by taking part in the transnational conversation about the ills and spoils of the contemporary world and what it means to be human.

Book Title: Anthropology's World-Life in a Twenty-first-century Discipline
Publisher: Pluto Press
Author(s): Hannerz Ulf
Abstract: In this masterly, state of the art work, Ulf Hannerz maps the contemporary social world of anthropologists and its relation to the wider world in which they carry out their work. Raising fundamental questions such as 'What is anthropology really about?', 'How does the public understand, or misunderstand, anthropology?' and 'What and where do anthropologists study now, and for whom do they write?' Hannerz invites anthropologists to think again about where their discipline is going. Full of insights and practical advice from Hannerz's long experience at the top of the discipline, this book is essential for all anthropologists who want their craft to survive and develop in a volatile world, and contribute to new understandings of its ever-changing diversity and interconnections.
Link: http://www.jstor.org/stable/j.ctt183p30z

1 Introduction: from: Anthropology's World
Abstract: Anthropology’s World, as in the title of this book, can mean at least two things. On the one hand it is anthropology as a social world in itself—the community of a discipline, with its internal social relationships, its ideas and practices. On the other hand, anthropology’s world is the wider outside world to which the discipline must relate in various ways. For anthropology, which more than any other discipline may have a constant ambition to be global in its scope, this involves humanity everywhere, and the attempt to understand its variety of ways of life and thought and its

8 And Next, Briefly: from: Anthropology's World
Abstract: Again, my own dwelling in anthropology’s world has extended over close to 50 years, since the early 1960s. Given that an active life of learning and practicing in a scholarly field may extend from someone’s early twenties to the age of retirement (whatever that may turn out to be), and possibly beyond, I would hope that some of you who have read this book

Book Title: Blaming the Victim-How Global Journalism Fails Those in Poverty
Publisher: Pluto Press
Author(s): Lugo-Ocando Jairo
Abstract: Poverty, it seems, is a constant in today's news, usually the result of famine, exclusion or conflict. In Blaming the Victim, Jairo Lugo-Ocando sets out to deconstruct and reconsider the variety of ways in which the global news media misrepresent and decontextualise the causes and consequences of poverty worldwide. The result is that the fundamental determinant of poverty - inequality - is removed from their accounts. The books asks many biting questions. When - and how - does poverty become newsworthy? How does ideology come into play when determining the ways in which 'poverty' is constructed in newsrooms - and how do the resulting narratives frame the issue? And why do so many journalists and news editors tend to obscure the structural causes of poverty? In analysing the processes of news production and presentation around the world, Lugo-Ocando reveals that the news-makers' agendas are often as problematic as the geopolitics they seek to represent. This groundbreaking study reframes the ways in which we can think and write about the enduring global injustice of poverty.
Link: http://www.jstor.org/stable/j.ctt183p3tc

3 What Lies Beneath? from: Blaming the Victim
Abstract: When reporting on poverty or related issues such as social exclusion, unemployment, or famine, journalists around the world tend to present their articles mostly as hard news stories. Overall, news about poverty in the global media is more often than not reported following the traditional narrative style and structures often referred to as the ‘5WH’ and the ‘inverted pyramid’, even when the article adopts the feature style. The first technique refers to the ability to answer the basic questions: Who is it about? What happened? Where did it take place? When did it take place? Why did it happen? How

4 Africa, That Scar on Our Face from: Blaming the Victim
Author(s) Malaolu Patrick O.
Abstract: In his speech to the annual Labour Party conference on 2 October 2001, the then British Prime Minister Tony Blair said to the audience: ‘The state of Africa is a scar on the conscience of the world. But if the world as a community focused on it, we could heal it. And if we don’t, it will become deeper and angrier.’

7 The Emergence of Alternative Voices from: Blaming the Victim
Abstract: Since the publication of UNESCO’s report One World, Many Voices(MacBride 1980), there has been a growing consensus among scholars, news people and the international community in general about the need for developing nations to have their own voice on the world media stage. This consensus has been reached in part because of a growing awareness about the requirement to empower those in poverty so they can articulate their own responses, in their own terms, to the challenges they face.

Conclusion: from: Blaming the Victim
Abstract: In the past decade, the world has seen major tragedies around the globe, among them the disastrous 2004 Indian Ocean earthquake and tsunami, the fatal floods provoked by Hurricane Katrina in the US in 2005, and the 2011 massive earthquake and tsunami leading to nuclear disaster in Fukushima, Japan. We saw the US, the remaining superpower, almost incapable of dealing with a major natural disaster (Townsend 2006) and Japan become one of the major recipients of aid, after being one of the main donors, as aid to poor countries was being severely cut, despite record profits from Japan’s main corporations

Book Title: Community, Cosmopolitanism and the Problem of Human Commonality- Publisher: Pluto Press
Author(s): Mitchell Jon P.
Abstract: In this follow up to their widely read earlier volume, The Trouble with Community, Vered Amit and Nigel Rapport ask: 'Do notions of community remain central to our sense of who we are, in the dislocating context of globalization, or can we see beyond community closures to a human whole?' This volume explores the variable nature of contemporary sociality. It focuses on the ethical, organizational and emotional claims and opportunities sought or fashioned for mobilizing and evading social collectivities in a world of mobile subjects. Here is an examination of the tensions and interactions between everyday forms of fluid fellowship, culturally normative claims to identity, and opportunities for realizing a universal humanity. The book offers a new perspective on human commonality through a dialogue between two eminent anthropologists who come from distinct, but complementary positions.
Link: http://www.jstor.org/stable/j.ctt183pd2b

4 Mobility and Cosmopolitanism: from: Community, Cosmopolitanism and the Problem of Human Commonality
Abstract: The recent resurgence of interest in cosmopolitanism has been characterized by a proliferation of overlapping definitions of this concept. Thus, while concluding that cosmopolitanism is still an imprecise concept that refers to a great variety of ‘often unfinished projects’, Ulf Hannerz nonetheless notes that it ‘has to do with a sense of the world as one’ (2007: 83–84). Pnina Werbner similarly invokes the Greek roots of the term as a ‘citizen of the world’ to argue that ‘at its most basic, cosmopolitanism is about reaching out across cultural differences through dialogue, aesthetic enjoyment, and respect; of living together with

Book Title: Interrogating Cultural Studies-Theory, Politics and Practice
Publisher: Pluto Press
Author(s): Bowman Paul
Abstract: This book presents an original and innovative new approach to the field of cultural studies in the form of a series of dynamically executed interviews with some of the world’s leading and some of the most challenging emergent cultural theorists, from both sides of the Atlantic and beyond: Professor Mieke Bal, Professor Catherine Belsey, Professor Steven Connor, Professor Simon Critchley, Professor Thomas Docherty, Dr Jeremy Gilbert, Professor Sue Golding, Professor Lynette Hunter, Dr Martin McQuillan, Professor John Mowitt, Professor Christopher Norris, Professor Griselda Pollock, Professor Adrian Rifkin, Professor Jeremy Valentine, Professor Julian Wolfreys, and Professor Slavoj Zizek are all included here. The book is framed by lively and informative introductions, which introduce the work of these thinkers, and which also introduce the reader to the crucial importance of the issues that the interviews address. The result is an entertaining and hugely useful introduction to the key ideas in the field, the strengths and problematic weaknesses of cultural studies as a discipline, allowing the reader to chart its development, and to identify emerging trends. This book is ideal for students of cultural studies and the interdisciplinary arts and humanities, and will be of great interest to teachers and researchers working within a very wide range of areas of cultural studies.
Link: http://www.jstor.org/stable/j.ctt18dzskq

8 The Religious Field in Contemporary Ireland: from: Ireland Beyond Boundaries
Author(s) Inglis Tom
Abstract: Ireland is an anomaly in more ways than one.¹ On a map of the world, it appears as a small island stuck out in the Atlantic on the edge of Europe. In global terms, it seems insignificant. Yet for two years in a row at the beginning of this century the Irish Republic appeared at the top of the globalisation index compiled by the US Foreign Policyjournal, which declared it the most globalised society in the world. This was mainly because it had the most open economy, though the survey also showed that the Irish tend to travel more

Book Title: Locating Cultural Creativity- Publisher: Pluto Press
Author(s): Liep John
Abstract: The contributors to this volume reexamine the interconnectedness of culture and creativity in an increasingly hybrid world. They argue that while many of the old certainties about high culture and artistic canons may now be disintegrating, culture and creativity themselves are still very much a reflection of social processes involving power and the control of resources. Case studies include youth subcultures in Europe; experimental theatre derived from the Brazilian candomblé dance; the role of memory in mythology among the Pukapukan of Polynesia; the evolution of football and polo in Argentina; gender relations in Algerian raï music; the notion of authenticity in artistic movements in Zanzibar; traditional and modern practices of the Lio in Indonesia; and kula exchange and social movements in the Trobriand Islands in the Pacific.
Link: http://www.jstor.org/stable/j.ctt18fs9q6

2 OTHELLO’S DANCE: from: Locating Cultural Creativity
Author(s) Hastrup Kirsten
Abstract: In anthropology, the notion of creativity has received renewed attention in recent years. Partly in response to the general historicization of the subject matter which took place during the 1980s, anthropologists have turned towards the processes of change inherent in any society. Cultural creativity is investigated as an ever-emergent feature in the world (Wagner 1981), and it is generally acknowledged that the ‘healthy perpetuation of cultural traditions requires invention as well as rote repetition’ (Rosaldo et al. 1993:5).

6 THE CONSTRUCTION OF AUTHENTICITY: from: Locating Cultural Creativity
Author(s) Lindner Rolf
Abstract: The traditional dilemma of anthropology as an account of the culturally different is contained in the postulate of authenticity which, explicitly or implicitly, underlies it. In this context the word ‘postulate’ should be taken quite literally: a moral demand is made of the group being investigated, that it keep as far away as possible from worldly influence, whether of an economic, social or cultural nature. Renato Rosaldo (1989) has drawn attention to the fact that for anthropologists, if they adhere to the classic norms, the groups possessing the most ‘culture’ are those that are in themselves coherent and homogeneous, and

7 NATIONALISM, FOOTBALL AND POLO: from: Locating Cultural Creativity
Author(s) Archetti Eduardo P.
Abstract: From the end of the nineteenth century and through the first three decades of the twentieth century, Argentina became integrated into the global scene of massive world commodity exchange, vast international migrations, rapid urbanization, new images of urban consumption, world sports competitions and circulation of mass cultural products. Between 1890 and 1914, Argentina became one of the great immigrant nations in the modern world. Buenos Aires grew dramatically from 286,000 inhabitants in 1880 to 1,576,000 in 1914. In 1914 almost half of the population of Buenos Aires were aliens. Spanish and Italian immigrants constituted the bulk of the immigration. The

11 RECONTEXTUALIZING TRADITION: from: Locating Cultural Creativity
Author(s) Howell Signe
Abstract: Following independence in 1949, the new nation state of Indonesia faced the formidable task of uniting a population scattered over several thousand islands and consisting of several hundred distinct cultural groupings – each with its own language and cultural practices. The new motto became ‘unity through diversity’ and the national charter emphasized democracy, social justice and the belief in ‘the unique Godhead’. Indonesian law recognizes five monotheistic world religions and has made the adherence to one of these a legal requirement. Moreover, Indonesian ( bahasa Indonesia) was declared the national language, to be employed in schools everywhere and as the language

Book Title: Persistent Forms: Explorations in Historical Poetics- Publisher: Fordham University Press
Author(s): Maslov Boris
Abstract: Since the mid-1980s, attempts to think history and literature together have produced much exciting work in the humanities. Indeed, some form of historicism can be said to inform most of the current scholarship in literary studies, including work in poetics, yet much of this scholarship remains undertheorized. Envisioning a revitalized and more expansive historicism, this volume builds on the tradition of Historical Poetics, pioneered by Alexander Veselovsky (1838-1906) and developed in various fruitful directions by the Russian Formalists, Mikhail Bakhtin, and Olga Freidenberg. The volume includes previously untranslated texts of some of the major scholars in this critical tradition, as well as original contributions which place that tradition in dialogue with other thinkers who have approached literature in a globally comparatist and evolutionary-historical spirit. The contributors seek to challenge and complement a historicism that stresses proximate sociopolitical contexts through an engagement with the longue duree of literary forms and institutions. In particular, Historical Poetics aims to uncover deep-historical stratifications and asynchronicities, in which formal solutions may display elective affinities with other, chronologically distant solutions to analogous social and political problems. By recovering the traditional nexus of philology and history, Persistent Forms seeks to reinvigorate poetics as a theoretical discipline that would respond to such critical and intellectual developments as Marxism, New Historicism, the study of world literature, practices of distant reading, and a renewed attention to ritual, oral poetics, and genre.
Link: http://www.jstor.org/stable/j.ctt18kr6cs

Introduction from: The Literatures of the French Pacific
Abstract: Pacific literatures in French are little known. In French scholarship, as in French libraries and bookshops, this region of the world has tended to be tacked on to Asia (a category also referred to as Asia-Pacific) in a concession to what is largely absent or imagined as vast and empty. The colonial fracture of the Pacific region into French-speaking and English-speaking countries has continued into the present with the result that the literatures of the French-speaking Pacific that include the indigenous and settler literatures of New Caledonia, French Polynesia, and the now independent Vanuatu have also been virtually unstudied in

6 The Hybrid Within: from: The Literatures of the French Pacific
Abstract: Despite Gorodé’s resolute centring and valuing of an indigenous vision of the world, L’Épave[The Wreck] stands apart from the work of other Pacific writers, not the least for its mordant image of the ancestral canoe become a wreck. This canoe, solidified, metamorphosed into a black rock in the shape of a prow in the tribe’s canoe graveyard, a metonym of the wreckage that strews the novel, is the site of the violation of barely pubescent girls, over generations, by the cannibal ogre-ancestor.

Book Title: Leaving the North-Migration and Memory, Northern Ireland 1921–2011
Publisher: Liverpool University Press
Author(s): Trew Johanne Devlin
Abstract: Leaving the North is the first book that provides a comprehensive survey of Northern Ireland migration since 1921. Based largely on the personal memories of emigrants who left Northern Ireland from the 1920s to the 2000s, approximately half of whom eventually returned, the book traces their multigenerational experiences of leaving Northern Ireland and adapting to life abroad, with some later returning to a society still mired in conflict. Contextualised by a review of the statistical and policy record, the emigrants’ stories reveal that contrary to its well-worn image as an inward-looking place – 'such narrow ground' – Northern Ireland has a rather dynamic migration history, demonstrating that its people have long been looking outward as well as inward, well connected with the wider world. But how many departed and where did they go? And what of the Northern Ireland Diaspora? How has the view of the ‘troubled’ homeland from abroad, especially among expatriates, contributed to progress along the road to peace? In addressing these questions, the book treats the relationship between migration, sectarianism and conflict, immigration and racism, repatriation and the Peace Process, with particular attention to the experience of Northern Ireland migrants in the two principal receiving societies – Britain and Canada. With the emigration of young people once again on the increase due to the economic downturn, it is perhaps timely to learn from the experiences of the people who have been ‘leaving the North’ over many decades; not only to acknowledge their departure but in the hope that we might better understand the challenges and opportunities that migration and Diaspora can present.
Link: http://www.jstor.org/stable/j.ctt18mbcf8

Introduction from: South African performance and archives of memory
Abstract: For decades theatre in South Africa had a specific role: to ‘protest’ injustices, to break silences, to provoke debate on issues in spaces that could facilitate discussion, often actually during performances. This theatre was about lived experiences that were often officially denied. As Fugard suggests, play-makers like himself sought ‘to witness as truthfully as [they] could, the nameless and destitute (desperate) of this one little corner of the world’ (1983: 172). This witnessing extended beyond telling one’s own stories, to the dramatisation of those of wider communities. These plays were not about the past; they explored present realities, while rehearsing

PROLOGUE: from: The Trouble with Community
Author(s) Amit Vered
Abstract: This book is a dialogue between two anthropologists; it concerns the conceptualization, the ideology and the practice of community in the contemporary world. All three of these dimensions of community involve a tension between efforts to fix social and political relations in communal frames and the considerable pressures toward individuation and fragmentation which regularly undo these efforts, but may also be constrained by them. The book offers a review and a reassessment of community as a political, legal, theoretical and ethnographic concept within anthropology.

9 UNIVERSALISM AND RELATIVISM IN THE GLOBAL ECUMENE from: The Trouble with Community
Abstract: Ernest Gellner spoke of the ‘well-matured political systems’ of the liberal West (1995b: 9), as we have heard, where efficacious scientific practice and knowledge sat alongside cultural faith and spectacle (however ambiguously). In best effecting the satisfaction of human needs and of liberating humanity from material want, in proceeding towards ‘the goal of human liberation’ as such, it was not only true to say that some choices in human world-view and behaviour were better than others, but also that one choice was pre-eminent. This was the liberal West: the meaning-system which had developed and accommodated itself socio-culturally to the power

10 EXISTENTIAL ANTHROPOLOGY from: The Trouble with Community
Abstract: What may be drawn from the Salman Rushdie affair, and from Rushdie’s own words, in the context of this essay so as to take the argument forward? Regarding the partiality of meaning which Rushdie describes, I have written elsewhere about the randomness of the creative process and the freedom or arbitrariness with which the imagination is wont to select those construed items from which meaningful worlds are constituted (2001; also cf. Brodsky, 1988: G2). But Rushdie’s words do not only give on to literary concerns; I would read implications in them which are also realpolitische, practical and prescriptive.

11 EXISTENTIAL POLITICS from: The Trouble with Community
Abstract: If individual consciousness and agency is seen as responsible for creating and maintaining the diversity of cultural worlds, then anthropologically to ‘decolonize’ the individual human subject also entails the anthropologist proclaiming the value of the former as a prerequisite of the latter. It becomes an anthropological duty to explain that individuals make communities and create traditions, likewise to champion those social environments in which such individuality is recognized and respected, and to declaim against those which bury individual worth under a weight of so-called traditional or revelational or institutional knowledge and practice. Anthropology, in other words, becomes, at least in

Book Title: Pierre Bourdieu-A Critical Introduction
Publisher: Pluto Press
Author(s): Reader Keith
Abstract: 'This beautifully written and lucidly argued study is the most persuasive account of Bourdieu's work yet to be published. Lane illuminates much that can puzzle a foreign readership by expertly situating Bourdieu within a French context. At the same time he points to those aspects of Bourdieu's writing which are of particular relevance to contemporary debates on questions of citizenship and globalization. He gives a fascinating account of Bourdieu's astonishingly prescient analyses of the impact of the expansion of higher education, the influence of the mass media, the growth of the culture industries, and the changing nature of political and social elites, not just in France, but in the western world.' Professor Jill Forbes, Queen Mary and Westfield, University of London
Link: http://www.jstor.org/stable/j.ctt18mvnzm

Book Title: Truth Commissions-Memory, Power, and Legitimacy
Publisher: University of Pennsylvania Press, Inc.
Author(s): Bakiner Onur
Abstract: Bakiner demonstrates how truth commissions have recovered basic facts about human rights violations, forced societies to rethink the violence and exclusion of nation building, and produced a new dynamic whereby the state seeks to legitimize its central position between history and politics by accepting a high degree of societal penetration into the production and diffusion of official national history. By doing so, truth commissions have challenged and transformed public discourses on memory, truth, justice, reconciliation, recognition, nationalism, and political legitimacy in the contemporary world.
Link: http://www.jstor.org/stable/j.ctt18z4gmr

Introduction from: Bible and Transformation
Author(s) Dyk Janet
Abstract: In 2001 the first phase of a worldwide initiative called “Through the Eyes of Another” was launched, and, with a focus on John 4, a method for bringing Bible reading groups to interact with one another was developed. The novelty of this project was not that readers from different cultures and contexts were asked to participate, nor that biblical scholars carefully began to listen or “read with” nonprofessional Bible readers. What was innovative

3 The Ethics of Transformative Reading: from: Bible and Transformation
Author(s) Prior John Mansford
Abstract: In a cyber world rapidly globalizing economically and therefore also radically shifting socially, culturally, and politically, one clear reaction has been for some to recast themselves in a mythical past set in stone. Whether withdrawing into isolated enclaves or confronting the outside world violently, signs of cultural and religious fundamentalism can be seen everywhere. For as Paul Tournier (1968) pointed out long ago, however disrupting social change, everybody needs a sense of place, an awareness of belonging to a location, a culture, a community.

11 How to Share Stories of Trauma: from: Bible and Transformation
Author(s) van Berkum Willemien
Abstract: This essay reflects on the exchanges between three pairs of groups in Amsterdam who read the Tamar story. Beforehand we anticipated having good exchanges, with mutual understanding. We hoped links would develop between separated worlds and that prejudices would be broken down. This hope proved vain. The exchanges between groups were difficult and brought little change in the thinking of the groups. It did not go as anticipated—it proved a failure.

12 “We Are All Tamar”: from: Bible and Transformation
Author(s) Ejiogu Godian
Abstract: The title of this essay might seem strange for a Bible story that happened hundreds of years ago in the Middle East, with no connection to India at the time. I chose the title because of the contemporaneity of this story in worldwide news. At the time we were reading this story (2012), a twenty-three-year-old lady in India was raped and died. It could be that raping a lady without any consequences for the offender was normal at the time of Tamar. In present-day India, the justice system takes little or no action, just like King David in the case

19 “We Are So Beautiful”: from: Bible and Transformation
Author(s) Vargas Ignacio Antonio Madera
Abstract: The context in which the intercultural reading of John 20:1–18 took place is that of four grassroots ecclesial communities (CEBs; see Iriarte 1996).¹ Three of these communities have been meeting in their homes around the word of God every week for eighteen years to help clarify the reality in which they live, in their families and neighborhoods, in their country, and in the real world. The most recent of these communities has existed for two years to date. The participants are of various ages: the eldest of them are about fifty years old and belong to the oldest communities,

6 “FISH KIT” from: The Year's Work in the Oddball Archive
Author(s) Eburne Jonathan P.
Abstract: In the summer of 2000, an event billed as the New York City CowParade exhibited roughly five hundred fiberglass cow statues around the city. Decorated “by artists and schoolchildren” and displayed on sidewalks throughout the five boroughs, the statues were the trademark of CowParade Holdings, a private, for-profit development company that sponsors such “CowParades” in cities around the world.¹ As the company’s website explains, “CowParade is helping to showcase the local arts community and stimulate civic spirit and pride which ultimately raises funds for local charities that in turn benefit the community.” Though a private corporation, its interests are manifestly

7 “THE EIGHTEENTH-CENTURY ARCHIVES DU MONDE: THE QUESTION OF AGENCY IN EXTINCTION STORIES” from: The Year's Work in the Oddball Archive
Author(s) Sweet Timothy
Abstract: Reckoning with the fossil remains of unfamiliar creatures, naturalists in the eighteenth century began to historicize nature. The era’s preeminent naturalist, Georges-Louis Leclerc, comte de Buffon, articulated the program for this new kind of history by conceptualizing the earth itself as an archive: “As in civil history, one consults titles, one researches medals, one deciphers antique inscriptions to determine the epochs of human revolutions and discover the dates of moral events; similarly, in natural history, one must search the archives of the world, draw old monuments from the bowels of the earth, collect their debris, and assemble in a body

12 “THE ARCHIVE THAT KNEW TOO LITTLE: THE INTERNATIONAL NECRONAUTICAL SOCIETY AND THE AVANT-GARDE” from: The Year's Work in the Oddball Archive
Author(s) Morton Seth
Abstract: Over one hundred years after the first Futurist manifesto, the historical avant-garde looks like an oddity that died long ago. Perhaps nothing has served the avant-garde better than its own death. In death, the avant-garde is memorialized and archived. Its antiart position has been absorbed by the art world, and its logics inform mass culture and high art alike. Although the historical avant-garde failed to make good on revolutionary ideals, avant-garde logics continue to evolve and diversify across our entire cultural media landscape, from Dada to Monty Python and Saturday Night Live.This is the odd thing about the avant-garde:

Prologue from: Medium, Messenger, Transmission
Abstract: How can the meaning of media be thought about in such a way that we acquire an understanding of our relationship to both the world and to ourselves? How can a concept of the medium be developed that encompasses our experiences using media? How can we determine what media ‘are’ in a way that embraces both generally accepted (voice, writing) and newer forms of media (computer, Internet)? How can media be conceptualized in a way that enables not only a reformulation of traditional philosophical questions but also a new conception of philosophy? Assuming first of all that one media concept

Transmissions from: Medium, Messenger, Transmission
Abstract: In religion, myth, legend, and above all in the arts there is an imaginary space populated with messengers: It is the world of angels, of placeless mediators between heaven and earth. The study of angels (‘angelology’¹) is an epiphenomenon of monotheism: Judaism, Christianity, and Islam have added a more or less extensive army of angels to the statuary isolation of their God; the constitutional invisibility, unrepresentability, and remoteness of God is therefore supplemented with the offer of something holy that is visible, representable, and close, which takes on an allegorical form in angels. Angels are not simply there, but rather

CONCLUSION: from: Timing Canada
Abstract: Like so many articulations of temporality, this book remains inevitably provisional. There will always be more to learn from the particular ways in which experiences of time are tied, for instance, to spatial regions of human activity or to the ecological and geological matrices of the natural world. Rather than accounting for every possible model of time within Canada, though, my goals here have been to offer a framework for understanding the major cultural structures of time that have taken hold in the nation; to articulate the ways in which social patterns that may appear unconnected to temporality can in

Book Title: Our Bodies Are Selves- Publisher: The Lutterworth Press
Author(s): Barreto Susan
Abstract: Our Bodies Are Selves is a look at what it means to be human in a world where medical technology and emerging ethical insight force us to rethink the boundaries of humanity/spirit and man/machine. This book gives us a fresh look at how our expanding biological views of ourselves and our shared evolutionary history shows us a picture that may not always illumine who and where we are as Christians. Offering up Christian theological views of embodiment, the authors give everyday examples of lives of love, faith, and bodily realities that offer the potential to create new definitions of what it means to be a faith community in an increasingly technological age of medicine.
Link: http://www.jstor.org/stable/j.ctt197059n

1 A New Paradigm: from: Our Bodies Are Selves
Author(s) Pederson Ann Milliken
Abstract: We are exploring a change in how we think and how we relate to our world as we learn to live as embodied persons, engaging our bodies, listening to them, and listening as well to our Christian traditions of faith. We are on a journey: one that begins with the body, traverses several landscapes, and returns to where we started, our bodies now understood in new ways that point to the paradigm shift we seek. We are persuaded that on this journey of accessing our bodies, we are companions along the journey of God’s incarnation in the world.

5 Discovering Our Culture’s Script: from: Our Bodies Are Selves
Author(s) Pederson Ann Milliken
Abstract: We simultaneously idolize the human body and desecrate it. Americans export highly sexualized, exploited, objectified, and violent images of bodies throughout the world, dressed in the clothes of our consumerism. We know what sells. Magazines advertise how to reduce flabby muscles and how to make decadent desserts, all in the same issue. Young boys and girls receive mixed messages about being strong and healthy and yet they are seduced by the advertisements sexualizing every part of them. While our “parts” may tell the story, they do so in an un-wholly manner. We must rediscover the parts within our whole, the

10 Luther on the Body: from: Our Bodies Are Selves
Author(s) Pederson Ann Milliken
Abstract: We know that our identity emerges from the entangled and extended relationships in which our bodyselves are embedded. We are technobody selves, tethered in, with, and under the technologies and social media that create our personhood. Many of us embody multiple identities and selves: virtual, real, male, female, inter-sex, poor, rich, middle-class, young, older, dying, birthing, viable, fetus, embryo, child, and adult. We will resist being explained by “nothing buts” and simplistic labels. We can celebrate the multidimensional nature of our bodyselves, whose relationship to the world, both past and into the future, emerges through entangled and extended webs of

Book Title: Chora 7-Intervals in the Philosophy of Architecture
Publisher: MQUP
Author(s): Parcell Stephen
Abstract: For over twenty years, the Chora series has received international acclaim for its excellence in interdisciplinary research on architecture. The seven volumes of Chora have challenged readers to consider alternatives to conventional aesthetic and technological concepts. The seventy-eight authors and eighty-seven scholarly essays in the series have investigated profound cultural roots of architecture and revealed rich possibilities for architecture and its related disciplines. Chora 7, the final volume in the series, includes fifteen essays on architectural topics from around the world (France, Greece, Iran, Italy, Korea, and the United States) and from diverse cultures (antiquity, Renaissance Italy, early modern France, and the past hundred years). Thematically, they bring original approaches to human experience, theatre, architectural creation, and historical origins. Readers will also gain insights into theoretical and practical work by architects and artists such as Leon Battista Alberti, Peter Brook, Douglas Darden, Filarete, Andy Goldsworthy, Anselm Kiefer, Frederick Kiesler, Claude-Nicolas Ledoux, and Peter Zumthor. Contributors to Chora 7 include Anne Bordeleau (University of Waterloo), Diana Cheng (Montreal), Negin Djavaherian (Montreal), Paul Emmons (Washington-Alexandria Architecture Center of Virginia Tech), Paul Holmquist (McGill University), Ron Jelaco (McGill University), Yoonchun Jung (Kyoto University), Christos Kakalis (Edinburgh School of Architecture and Landscape Architecture), Lisa Landrum (University of Manitoba), Robert Nelson (Monash University), Marc J Neveu (Woodbury University), Alberto Pérez-Gómez (McGill University), Angeliki Sioli (Monterrey Institute of Technology and Higher Education), Nikolaos-Ion Terzoglou (National Technical University of Athens), and Stephen Wischer (North Dakota State University).
Link: http://www.jstor.org/stable/j.ctt19jch8m

1 Monumentality and Contemporaneity in the Work of Tarkovsky, Goldsworthy, and Zumthor from: Chora 7
Author(s) Bordeleau Anne
Abstract: SPEED, INNOVATION, AND CHANGE are the catchwords of our modern world, and the appeal of the ephemeral over the durable affects our conception of architecture. In projects such as Uchroniaby Arne Quinze, in the celebration of the ephemeral surface, and in the growing fascination with responsive systems, architects approach the contemporary by identifying it with what resides within time’s flow. Embracing this shift from the monumental to the contemporary, architects today have a propensity to acclaim the timely over the timeless – and yet, to use the words of Paul Ricoeur, architecture always materializes as a “temporary victory over the

Introduction from: Heidegger in France
Abstract: Once upon a time, a poor Swabian child was born in a little village east of the Black Forest. By the sheer force of his intellect and the tenacity of his own efforts, he became world-famous and conquered the intelligentsia of the “hereditary enemy,” France. How was Heidegger able to occupy, for more than half a century, the privileged position of being a fashionable philosopher, a maître à penserin the intellectual and cultural capital of Paris? Some Americans have posed the question more bluntly: how could minds as acute and intelligent as those of the great French intellectuals, from

1 First Crossings of the Rhine from: Heidegger in France
Abstract: Heidegger’s sudden celebrity following the publication of Sein und Zeitin 1927 did not go completely unnoticed in Paris, which was at the time, even more than today, the intellectual capital of Europe, and probably of the world. But to know a name is one thing; to enter into a thinker’s thought is another. While Heidegger’s masterpiece had to wait nearly sixty years before being translated in its entirety into French, reports and publications establish that distinguished university professors like Léon Brunschvicg and Xavier Léon quickly recognized, in this case, that a philosophical event had taken place in Germany.

1 Australian Literature in a Time of Winners and Losers from: Contemporary Australian Literature
Abstract: In 1985, at age twenty, I turned to the study of Australian literature, seeking a world that was not yet dead. I sought a horizon of hope, a milieu of greater generosity and charity, tolerance and flexibility. Three years later, in 1988, in the consummate gesture of the New Historicist school of criticism, Stephen Greenblatt said, “I began with a desire to speak with the dead”.¹ Greenblatt sought to understand the past, to study how people of previous generations might have thought in their own terms. My interest in Australia was motivated by a similar freewheeling curiosity about a locale

9 History Made Present: from: Contemporary Australian Literature
Abstract: This book began with an account of my own efforts as a scholar, in 1985, to understand Australia. It will end by examining the work of two writers born in that same year, 1985, both young women from the antipodes who exploded onto the world literary scene in 2013. Hannah Kent and Eleanor Catton are very different writers who, in Burial Rites(2013) andThe Luminaries(2013), wrote books very varied in setting and tone. Kent’s is dark and mournful, set on the other side of the world from Australia. Catton’s is expansive and high-spirited, set in nineteenth-century New Zealand.

Book Title: Ways of the Word-Learning to Preach for Your Time and Place
Publisher: Augsburg Fortres
Author(s): Powery Luke A.
Abstract: Preaching, and the discipline of preaching, is at a crossroads. The changing realities of church and theological education, the diversity of our classrooms, and our increasingly complex community contexts leave us in search of tools to help train a rising generation of preachers for a future whose contours are far from clear. In Ways of the Word, a dynamic team of master preachers, Sally A. Brown and Luke A. Powery, speaks with one voice their belief that preaching is a witness to the ongoing work of God in the world.
Link: http://www.jstor.org/stable/j.ctt19qgg2f

1 The Spirit-Animated Event of Preaching from: Ways of the Word
Author(s) Powery Luke A.
Abstract: Preaching is risky business. It is risky because, frankly, its divine aims are impossible to achieve, humanly speaking. There is no set of rules any of us can follow, no book we can read (this one included), that guarantees that when you step up to a pulpit and open your mouth, the words that reach listeners will be a word that is God’s own. We can speak with consummate rhetorical skill of things theological, but only God’s animating Spirit makes our preaching a life-transforming, world-changing message.

1 A Tale of Two Bonhoeffers? from: Engaging Bonhoeffer
Author(s) Clements Keith W.
Abstract: As a martyr-figure under Nazism, Dietrich Bonhoeffer was highly publicized in the English-speaking world from very soon after his death in 1945. The first English editions of his major writings appeared at regular intervals from 1948

9 “Love of Life”—The Impact and Influence of Dietrich Bonhoeffer’s Life and Thought on Jürgen Moltmann from: Engaging Bonhoeffer
Author(s) Schliesser Christine
Abstract: “My attitude towards life or what is nowadays called spirituality.” This was Jürgen Moltmann’s answer when asked what areas of his own theology he felt were most prominently impacted by Dietrich Bonhoeffer.¹ As the interview continued, Moltmann offered Bonhoeffer the highest of praise, particularly Letters and Papers from Prison, which he called an “eye-opener”² in its ideas of this-worldliness, the polyphony of life, and thecantus firmus. What is strikingly clear, in both has been a steady companion on Moltmann’s theological path.³ Not a companion that he would always agree with. Far from that. But one that he has enjoyed

Book Title: Quiet Powers of the Possible: Interviews in Contemporary French Phenomenology- Publisher: Fordham University Press
Author(s): HACKETT W. CHRIS
Abstract: Quiet Powers of the Possible offers an excellent introduction to contemporary French phenomenology through a series of interviews with its most prominent figures. Guided by rigorous questions that push into the most important aspects of the latest phenomenological research, the book gives readers a comprehensive sense of each thinker's intellectual history, motivations, and philosophical commitments. The book introduces readers to debates that have not previously been accessible to the English-speaking world, such as the growing interest in the phenomenological concept of life in its affective and even vital dimensions, the emerging dialogue with the analytic philosophy of mind and language, and reassessments of the so-called theological turn. The diversity of approaches collected here has its origin in a deeper debate about the conceptual and historical foundations of phenomenology itself. In this way the book offers the most accessible and wide-ranging introduction to French phenomenology to have appeared in the English-speaking world to date.
Link: http://www.jstor.org/stable/j.ctt19rm9fx

INTRODUCTION from: The Varieties of Transcendence: Pragmatism and the Theory of Religion
Author(s) Schlette Magnus
Abstract: Whereas most of the eminent European thinkers of the second half of the nineteenth century and in the twentieth century were a-religious or at least believed that modernization would necessarily lead to secularization, the American history of ideas took a different route. Particularly, the philosophy of pragmatism represents this specifically American approach to the viability of the sacred or the ideal under the new conditions of rapid industrialization and urbanization. The question that at least the first generation of American pragmatists struggled with is: How can you defend a religious stance toward the world if you not only don’t want

“… HOW YOU UNDERSTAND … CAN ONLY BE SHOWN BY HOW YOU LIVE”: from: The Varieties of Transcendence: Pragmatism and the Theory of Religion
Author(s) Schlette Magnus
Abstract: In his grand narration about the rise of the secular age, Charles Taylor called the optionalization of an exclusively innerworldly orientation toward life “the great invention of the West.” This historical innovation, according to Taylor, is the concept of “an immanent order in Nature, whose working could be systematically understood and explained on its own terms, leaving open the question whether this whole order had a deeper significance, and whether, if it did, we should infer a transcendent Creator beyond it. This notion of the ‘immanent’ involved denying—or at least isolating and problematizing—any form of interpenetration between the

A BRIEF HISTORY OF THEOSEMIOTIC: from: The Varieties of Transcendence: Pragmatism and the Theory of Religion
Author(s) Raposa Michael L.
Abstract: “Theosemiotic” is a word that I coined more than twenty years ago to serve as a label for Charles Peirce’s distinctive worldview (in which he perceived the world as “God’s great poem”), as well as to identify his philosophical method for addressing religious questions or understanding religious beliefs and experiences.¹ I use the word now, more generally, to identify an ongoing, constructive project in philosophical theology. That project is deeply rooted in the history of ideas, Peirce’s thought and also that of others, and such historical considerations are the focus of my attention here.

RELIGIOUS EXPERIENCE AND ITS INTERPRETATION: from: The Varieties of Transcendence: Pragmatism and the Theory of Religion
Author(s) Joas Hans
Abstract: The pragmatist theory of religion has two very different roots. One of them indubitably lies in the foundation of an empirical psychology of religion developed by William James in his 1902 masterpiece The Varieties of Religious Experience.¹ James was a brilliant writer—I am sometimes tempted to say even more brilliant than his brother, the great novelist Henry James—and his book, although more than one hundred years old, has not lost its original freshness and, at least in the English-speaking world, has become a true classic, even for the wider public. To characterize it as a mere contribution to

Chapter 8 Oceanic Turns and American Literary History in Global Context from: Turns of Event
Author(s) BURNHAM MICHELLE
Abstract: An unusual map titled “Atlantic Ocean, Toscanelli, 1474” appeared in J. G. Bartholomew’s 1911 Literary and Historical Atlas of America. This composite map superimposes onto a modern cartography of the Atlantic world Toscanelli’s premodern map of that same space. The earlier 1474 map was drawn, of course, without any knowledge of the existence of the Americas, and the effects of combining pre-Columbian with post-Columbian geography are both fascinating and disorienting. The large island of Japan (then called Cipangu) hovers over the western half of Mexico, the enormous landmass identified as Cathay (or Northern China) swallows the Aleutians and shoulders its

INTRODUCTION from: Local Church, Global Church
Author(s) Young Julia G.
Abstract: Habemus Papam(We have a pope!). The Latin phrase provided the much-anticipated announcement that the College of Cardinals had elected a new pontiff to guide the world’s 1.2 billion Catholics. As the announcement rang out from the central balcony of St. Peter’s Basilica on the night of March 13, 2013, the world watched. Who would it be? Another European? An Italian native? Perhaps the 115 cardinal electors had chosen to place hopes in a Vatican insider, one who knew where all the bodies were buried, so to speak, and so to right the teetering barque of St. Peter, which most

CHAPTER 9 The Antigonish Movement of Canada and Latin America: from: Local Church, Global Church
Author(s) LeGrand Catherine C.
Abstract: Throughout Latin America during the late nineteenth and early twentieth centuries, Catholics drew inspiration from political and social movements, as well as philosophical inquiries, from the rest of the Catholic world. Latin American Catholic activists sought to implement these foreign practices while, at the same time, adapting them and improvising changes that would make more sense in the local context. One of the most successful examples of this transnational interchange and adaptation occurred between Latin American Catholic activists and a little known but highly influential social movement in the Catholic Scots-Irish region of eastern Nova Scotia.

Book Title: Radical Theology-An Essay on Faith and Theology in the Twenty-First Century
Publisher: Augsburg Fortress
Author(s): Dalferth Ingolf U.
Abstract: Ingolf U. Dalferth develops a “radical theology" that unfolds the orienting strength of faith for human life from the event of God’s presence to every present. In a concise and clear manner, Dalferth outlines the theological and philosophical approaches to hermeneutics in the modern era, in order to promote a convincing and defensible theology for the twenty-first century, critically carrying on Martin Heidegger and Rudolf Bultmann, without forgetting Karl Barth. The result of his reconstruction is a “radical theology" that neither glorifies premodern theology in an antimodern attitude nor seeks a mystical deepening of the secular, but argues for a radical change in theological perspective of the possible. In doing so, theology unfolds “limit concepts" that restrict the claims of science and philosophy critically, and develops “ideas of orientation" that illumine the ways in which human life is understood and lived in radically new ways in faith. From here, Dalferth unfolds the reality of revelation and the Christian sense of an unconditional hope that fundamentally transcends all beliefs based on mundane realities and orients the world on something beyond its own temporal horizon—its loving Creator.
Link: http://www.jstor.org/stable/j.ctt1b3t6tc

2 Trends within Twentieth-Century Hermeneutics from: Radical Theology
Abstract: We can understand, and sometimes we actually do. Yet we do not always understand, and we do not need to understand all the time in order to live our lives. Much of what we do in our shared worlds of meaning is governed by daily routines that we perform without understanding what they are

7 On Hermeneutical Theology’s Hermeneutical Approach from: Radical Theology
Abstract: It sought to reach this goal by way of a consequential exegesis of the experience of faith as witnessed in Scripture, and of all other experiences in light of this experience of faith. The intent was that faith would understand God, the world, and us as we, the world, and God are understood by God.

1 The God of Israel in the Theology of Robert Jenson from: Exodus and Resurrection
Abstract: Robert Jenson numbers among the world’s most influential living theologians, and his Systematic Theologymay yet prove to be one of the most learned and stimulating written in English, or any language, in the last fifty years.¹ As Jenson continues to apply his breadth of knowledge to all manner of theological, ecclesial, and cultural concerns, one theme has attracted much of his energy and focus for over a decade. Indeed, the “theology of Israel” that comes to fruition in theSystematic Theologydisplays Jenson’s determination to work through the implications of a “newly demanding” confrontation with the fact of Judaism.²

2 Particularity Regained: from: Into the Far Country
Abstract: Father Zosima’s discourses, following in the wake of Ivan Karamazov’s tirade against the apparent impotence of Christ, detail a life lived out of a particular set of convictions about the world and its ground. Zosima, approaching immanent death, sits with his most faithful friends and declares he wishes to “pour out his soul” to them once more.¹ His discourses, in the first instance, narrate various encounters, only after which we are privy to talks and homilies reflecting on the shape of human life. The integration of narrative and theological reflection is critical to Dostoevsky’s response to Ivan’s accusations. The only

Book Title: Theology in the Flesh-How Embodiment and Culture Shape the Way We Think about Truth, Morality, and God
Publisher: Augsburg Fortress
Author(s): Sanders John
Abstract: Metaphors and other mental tools are used to reason (not just speak) about God, salvation, truth, and morality. Figurative language structures our theological and moral reasoning in powerful ways. This book uses an approach known as cognitive linguistics to explore the incredibly rich ways our conceptual tools, derived from embodied life and culture, shape the way we understand Christian teachings and practices. The cognitive revolution has generated amazing insights into how human minds make sense of the world. This book applies these insights to the ways Christians think about topics such as God, justice, sin, and salvation. It shows that Christians often share a set of very general ideas but disagree on what the Bible means or the moral stances we should take. It explains why Christians often develop a number of appropriate but sometimes incompatible ways to understand the Bible and various doctrines. It assists Christians in understanding those with whom they disagree. Hopefully, simply better understanding how and why people think the way they do will foster better dialogue and greater humility.
Link: http://www.jstor.org/stable/j.ctt1b3t7k7

10 Conclusion from: Theology in the Flesh
Abstract: Human embodiment and culture deeply shape the way we think about topics such as sin, salvation, divine judgment, and the nature of truth. The particular kind of body humans have helps produce ways of thinking about the world that are specific to the human species. The concepts available for humans to understand our experience are deeply dependent upon the particular sort of body we have. We use these mental structures to reason about and understand all of our experiences, including religious ones. Whether we think about God, morality, salvation, or truth, our concepts are anthropogenic.

Book Title: The Mutual Cultivation of Self and Things-A Contemporary Chinese Philosophy of the Meaning of Being
Publisher: Indiana University Press
Author(s): Meyers Chad Austin
Abstract: Yang Guorong is one of the most prominent Chinese philosophers working today and is best known for using the full range of Chinese philosophical resources in connection with the thought of Kant, Hegel, Marx, and Heidegger. In The Mutual Cultivation of Self and Things, Yang grapples with the philosophical problem of how the complexly interwoven nature of things and being relates to human nature, values, affairs, and facts, and ultimately creates a world of meaning. Yang outlines how humans might live more fully integrated lives on philosophical, religious, cultural, aesthetic, and material planes. This first English translation introduces current, influential work from China to readers worldwide.
Link: http://www.jstor.org/stable/j.ctt1b7x4qv

Introduction from: The Mutual Cultivation of Self and Things
Abstract: That which human being faces is neither an already-completed world nor primordial beings in-themselves.¹ From human being’s perspective, the world is incomplete by nature and in appearance. By “the world” we mean actual beings relative to the being of humans. Beings in-themselves are indeed really there, but they might not be actual for human beings. To be actual, beings must become objects of human being’s cognition and practice, and consequently, present actual meaning to human being. In this sense, actuality is characterized by becoming. The transformation of beings in-themselves into actuality is thus a historical interaction. In ancient Chinese, this

1 Meaning in the Context of Accomplishing Oneself and Accomplishing Things from: The Mutual Cultivation of Self and Things
Abstract: Accomplishing oneself and accomplishing things is a concrete historical process of knowing the world and knowing oneself and reforming the world and refining oneself, which simultaneously generates meaning and produces a world of meaning. The world in-itself cannot pose for itself the question of meaning, which is to say that there is no way to dissociate meaning from one’s own being. Humans question the meaning of the world and the meaning of their own being; therefore, the genesis of meaning owes its origin to the “being” of humans. As the introduction to this book has already demonstrated, from the perspective

2 Human Capacities and a World of Meaning from: The Mutual Cultivation of Self and Things
Abstract: Directed at the genesis of a world of meaning, accomplishing oneself and accomplishing things unfolds throughout the whole process of one’s being. But as the basic way in which human being exists, how is this process possible? The question “How is it possible?” primarily concerns grounds and conditions. Here, the capacities of human being intrinsically condition the genesis of a world of meaning as the internal conditions of accomplishing oneself and accomplishing things. Similar to “wisdom,” the phrase “human capacities” has its everyday connotations, but as a concept, it has philosophical meaning as well. In everyday terms, just as being

3 Systems of Norms and the Genesis of Meaning from: The Mutual Cultivation of Self and Things
Abstract: The historical process of accomplishing oneself and accomplishing things, as we have seen, is internally conditioned by human capacities, but many forms of normative systems condition it as well. On the one hand, accomplishing oneself and accomplishing things concretely unfolds as a process of knowing and practicing, which involves different senses of normativity. On the other hand, the knowledge and wisdom formed through this process further constrain knowing and practicing by means of externalizing, transforming into universal systems of norms. Directed at knowing the world and the self and changing both the self and the world, norms not only involve

4 Meaning in the World of Spirit from: The Mutual Cultivation of Self and Things
Abstract: Conditioned by the interrelation of human capacities with systems of norms, accomplishing oneself and accomplishing things constitutes human being’s basic way of being and mode of being. In the historical unfolding of accomplishing oneself and accomplishing things, the presentation of things and the directionality of intentions reciprocally interact; the world enters the realm of ideas through this interaction and henceforth becomes being with meaning. As noted earlier, the problem of meaning does not occur to the world in-itself; rather, the source of meaning lies in the historical process of one coming to know the world and oneself while transforming both

5 Meaning and Reality from: The Mutual Cultivation of Self and Things
Abstract: A world of

6 Meaning and the Individual from: The Mutual Cultivation of Self and Things
Abstract: Grounded in the historical process of accomplishing oneself and accomplishing things, a world of meaning may take shape into different forms. Whether it is exhibited internally in the form of ideas or unfolds externally into humanized reality, a world of meaning is always inseparable from the being of humans. Now, when considering the relation between the being of humans and a world of meaning, the individual or the person is an important aspect that cannot be ignored, because a world of meaning is first opened up and presented to the concrete individual or person. At a much broader level, the

7 Accomplishing Oneself and Accomplishing Things: from: The Mutual Cultivation of Self and Things
Abstract: Free individuality, human capacities, and inner state of mind most directly involve the personal space of the self but also in a broader sense the distinction and interaction between the individual domain and the public sphere. As interrelated aspects of the social world, the individual domain and its connection to the public sphere also sets the concrete background for the historical process of accomplishing oneself and accomplishing things. As the actual mode of being, accomplishing oneself and accomplishing things is never separable from diverse social resources, and the acquisition, possession, and distribution of resources involves the issue of social justice.

Book Title: Grand Hotel Abyss-Desire, Recognition and the Restoration of the Subject
Publisher: Leuven University Press
Author(s): Safatle Vladimir
Abstract: Long-expected translation of the Portuguese academic bestseller Grande Hotel Abismo. In the last two decades recognition - arguably one of the most central notions of the dialectical tradition since Hegel - has once again become a crucial philosophical theme. Nevertheless, the new theories of recognition fail to provide room for reflection on transformation processes in politics and morality. This book aims to recover the disruptive nature of the dialectical tradition by means of a severe critique of the dominance of an anthropology of the individual identity in contemporary theories of recognition. This critique implies a thorough rethinking of basic concepts such as desire, negativity, will and drive, with Hegel, Lacan and Adorno being our main guides. The Marxist philosopher György Lukács said that the Frankfurt School (Horkheimer, Adorno, etc.) left us with nothing but negativity towards the state of the world. Their work failed to open up a concrete possibility of practical engagement in this world. All too eager to describe the impasses of reason, the Frankfurt philosphers remained trapped in a metaphorical Grand Hotel Abyss (Grand Hotel Abgrund). It was as living and being guardian of lettered civilization in a beautiful and melancholy grand hotel, of which the balconies face a gaping abyss. But perhaps in this way Lukács gave – and no doubt without realizing it himself – a perfect definition of contemporary philosophy, namely to confront chaos, to peer into what appears to a certain rationality as an abyss and to feel good about it. Touching Hegelian dialectics, critical theory and psychoanalysis, Grand Hotel Abyss gives a new meaning to the notion of negativity as the first essential step for rethinking political and moral engagement.
Link: http://www.jstor.org/stable/j.ctt1b9x1k5

4 War Veterans Turned Writers of War Narratives from: Moments of Silence
Author(s) GHANOONPARVAR M. R.
Abstract: Although two world

CHAPTER 1 Nowhere Earth: from: Nowhere in the Middle Ages
Abstract: This story of utopia begins in reverie and cosmography. The last chapter of Cicero’s treatise, De republica, recounts Scipio Africanus’s dream that he is transported from his native Rome and earth to the heavenly spheres. From this interstellar perch he is transported again, only this time, affectively, by wonder at the grandeur of the heavenly spheres and shame at the comparative meanness of earth and diminution of Rome’s imperial reach. Scipio’s humility becomes the prerequisite for the text’s meditation on a world dedicated to justice and service of the commonwealth. Johannes Kepler, too, in hisSomnium, sive astronomia lunae, Dream,

CHAPTER 3 Provincializing Medieval Europe: from: Nowhere in the Middle Ages
Abstract: The world of John Mandeville is far removed from the land of Cokaygne’s island paradise except insofar as it provides a narrative account of his travels to distant and fabulous places. Its utopianism, oddly enough, has more in common with the Dream of Scipioand Macrobius’sCommentarythan it does with theLand of Cokaygne, because of its cosmopolitanism, which bears a kinship with that “geography of reduced significance” in the dream. Mandeville’s cosmopolitanism shares with Cicero’s text and Macrobius’s commentary the desire to dismantle the geopolitical “centrisms” of their times, if you will—of Rome in Scipio’s dream and

4 Kerygma and Decision from: Crossing the Rubicon: The Borderlands of Philosophy and Theology
Abstract: In Chapter 3, I claimed there is no confessing faith outside of an original philosophical faith. A common ground of believingalways precedes thedecidedact of believing. To recognize oneself as “believing otherwise” is then not to disregard faith or to condemn the so-called unbeliever. This position is neither a kind of ostracism nor a kind of conformism, nor does it aim to relativize. On the contrary, it arises from a real resolution. Believingtheologicallyin God rests on first believingphilosophicallyin the world or in others—whether via a Cartesian act of negation, a Husserlian suspension of

On Vanishing and Fulfillment from: Walter Benjamin and Theology
Author(s) FRIEDLANDER ELI
Abstract: In various places in Benjamin’s writing the divine is identified in the total passing away and disappearance of the phenomenal. Probably the most famous case for such annihilative characterization of the divine occurs in the essay “Critique of Violence.” Yet, the account of divine violence in that essay, with its intimation of active destruction, tempts one to construe the moment of disappearance in terms of catastrophic effects wrought by God on the physical world, on the model of a force that makes visible changes in reality. This problematic figuration of the catastrophic in Benjamin’s vision of history might hide a

One Time Traverses Another: from: Walter Benjamin and Theology
Author(s) BUTLER JUDITH
Abstract: Benjamin’s “Theological-Political Fragment” opens up several questions about the status of religion in Benjamin’s work. Two questions tend to emerge when I teach this short text. One of them is whether Benjamin understands the divine as a purely immanent feature of the world. The second has to do with the notion of the “rhythm of transience” that appears in the text and, simply put, whether the rhythm of transience is itself transient—that is, it comes and goes but not in a regular or law-like way—or whether that transience comes and goes in a rhythmic way, suggesting that the

Closing In: from: Moving Images
Author(s) Holmberg Jan
Abstract: Figure 1 shows an illustration from Jules Verne’s short story ‘Un Drame dans les airs’ (1874). Although this example is rather obscure, air balloons like this one are a common means of transportation throughout Verne’s œuvre, from his first novel, Cinq Semaines en ballon(1863) toMaître du monde(1904). This is hardly a coincidence. Although perhaps not often acknowledged as such, the air balloon too is a quintessentiallymodernvehicle, if not as emblematic as, say, the train. Nevertheless, balloons promised to change the perception of the world, and hence fit nicely into Verne’s project whose ambition, in the

Submerged Landscapes of the Postmodern Body: from: Moving Images
Author(s) Moman Jay
Abstract: In the 1990s it seems that no anthology of cultural theory is complete without a contribution to the increasingly pervasive discourses on the body. Emerging theories attempt to manage Arthur and Marilouise Kroker’s ‘crisis of the body’ by sketching out a map to navigate a world marked by genetic testing, retinal and thumbprint identification, cybersex, and other technological and increasingly digital bodily formations.¹ As I aim to show, this is a map written both aboutanduponthe body in order to regulate the myriad technological systems which dis-/configure it.

Introduction from: Early Cinema and the "National"
Author(s) King Rob
Abstract: The nationand thenationalhave long circulated as useful, supposedly definitive categories in cinema history. One can find them in early film manufacturer catalogues such as the 1896 Lumière sales catalogue of films shot in distant parts of the globe and organized according to country of origin. Or in early trade press attempts “to classify the film product of the world”, such asNew York Dramatic Mirror’s 1908 compilation of the “distinguishing characteristics” or “infallible ear marks” of films produced by different countries.¹ Or in early histories of the cinema’s aesthetic development, such as Léon Moussinac’sNaissance du cinéma

7 Living Canada: from: Early Cinema and the "National"
Author(s) Keil Charlie
Abstract: Distinctively in the Western world, Canada’s identity as a nation was forged at the same moment as technologies of mechanized reproduction became prevalent. Early cinema, indeed, assumed a privileged place in defining Canada to its inhabitants and to the larger world. No set of texts reinforces cinema’s role in the formative nation-building exercise more clearly than the changing program of film series known as Living Canada, first exhibited in 1903. Living Canada offers a revealing example of the ways in which film was employed to envision and give form to concepts of nation at that crucial time before World War

9 Our Navy and patriotic entertainment in Brighton at the start of the Boer War from: Early Cinema and the "National"
Author(s) Gray Frank
Abstract: Britain, as an imperial power, dominated the world at the end of nineteenth century. Jan Morris described it succinctly as, “the largest empire in the history of the world, comprising nearly a quarter of the landmass of the earth, and a quarter of its population”.¹ Its role as a global superpower was to assert its political and economic authority, especially in Africa and Asia. The so-called Pax Britannica (British peace) was a product of this status. It was expressed profoundly in 1900 by the fact that Britain and its global interests were defended by its navy – the largest navy in

30 Early ethnographic film and the museum from: Early Cinema and the "National"
Author(s) Fuhrmann Wolfgang
Abstract: The ethnographic use of motion pictures has generally been considered lagging in comparison to the growing worldwide popularity of cinema in the early 20th century.¹ Although largely true, recent studies suggest that the situation in Germany did not follow this pattern. As Martin Taureg has shown, German ethnography’s theoretical focus on material culture combined with the country’s cinema reform movement to produce a notable early interest in the use of motion pictures as both research tool and teaching aid.² Nonetheless, what sounds like another German Sonderweg(special path) in the history of the ethnographic film requires further qualification.

Chapter 2 Exceptionalism and Universalism: from: The French Exception
Author(s) Majumdar Margaret A.
Abstract: The notion of French exceptionalism is at the heart of French political discourse and culture. Yet it sits in an uneasy alliance with another concept, equally central to the dominant French republican ideology – that of universalism. This chapter explores the contradictions constituting the couplet exceptionalism/universalism, with particular reference to discourses articulating relations between France and its present and former colonies. It will look at the evolution of these discourses, as well as examine contemporary shifts and modifications in relation to what is known as the francophone world.

Foreword from: Narration, Identity, and Historical Consciousness
Author(s) Straub Jürgen
Abstract: Until now, psychology has barely dealt with the topics of historical consciousness and historical thought. Although the discipline has given thorough attention to other forms of thought—to other forms of the construction of reality—there is no distinctive tradition with the theoretical or clinical objective of establishing a psychology of specifically historical acts of meaning-construction. Seen properly, this is astonishing. Psychology is commonly considered one of the key modern sciences that aspire to investigate as well as to shape our relationships to others and to the world from a genetic, structural, and functional perspective. However, a generally acknowledged characteristic

CHAPTER 2 Past and Present as Narrative Constructions from: Narration, Identity, and Historical Consciousness
Author(s) Bruner Jerome S.
Abstract: The usual answer to this question is a kind of doxology delivered in the name of “the scientific method”: Thou shalt not indulge self-delusion, nor utter unverifiable propositions, nor commit contradiction, nor treat mere history as cause, and so on. Story is not the accepted stuff of science and “logic.” If meaning-making were always dedicated to achieving a “scientific” understanding of the world, that would be one thing. But neither the empiricist’s knowledge through the senses, nor the rationalist’s route through necessary truths suffice: neither alone nor both together capture how ordinary people go about assigning meanings to their experiences—

CHAPTER 9 The Psychological Study of Historical Consciousness from: Narration, Identity, and Historical Consciousness
Author(s) Wineburg Samuel S.
Abstract: School children the world over spend countless hours every year learning about the past. In Western countries, the block of the school day devoted to this study is referred to as “history,” “social studies,” “civics,” “government,” or a host of other names. Yet, despite this variety in nomenclature, in practically every case, students are taught something about what transpired before their births. Despite variations in context, different national traditions and curriculuar customs, students from Tokyo to New York, Auckland to Berlin, and Tel Aviv to Toronto all learn something about a movement known as the Renaissance, an event known as

Chapter 17 May to December from: Sartre Against Stalinism
Abstract: The events of 1968, often ignorantly dismissed as no more than a year of ‘student revolt’, undermined the political certainties that had endured since 1945. In Vietnam, the world’s strongest power was proved vulnerable in face of a national liberation struggle. The Russian invasion of Czechoslovakia marked a definitive end to Moscow’s hegemony over the world’s Communist Parties. In France a general strike of over nine million workers, the biggest general strike in human history, showed that the power of the working class could not be ignored; an anti-Stalinist left that had been confined to the margins of political life

Chapter 18 Conclusion: from: Sartre Against Stalinism
Abstract: ‘Revolutionaries of the J.-P. Sartre style have never disturbed the sleep of any banker in the world’.¹ So asserted Raymond Aron in 1952, and in the absence of any more extensive research on insomnia in the financial services industry we shall have to take his word for it. Yet bankers, by the nature of their trade, are immersed in the short term, the day-to-day fluctuations of the market. They are not the most sensitive judges of the longterm permeation of ideas and values which can eventually have a major impact on social change.

Chapter One Microhistorical Anthropology: from: Critical Junctions
Author(s) Handelman Don
Abstract: The relationship between anthropology and history is one of inequality. This is no less so for the relationship between anthropology and microhistory. History, one of the noble disciplines in the “history” of Western thought, has as an emblem the muse, Clio. Anthropology has anyone who at times is everyone, at times someone, so often nameless and unvoiced. In their relationship, anthropology is the junior partner, a Johnny-come-lately to the professional telling of pastness within intellectual worlds whose denizens believe in the existence and importance of the time-depths of history, probably since these also are perceived as the sources of knowledge.

Chapter 6 Constructions of Cultural Identity and Problems of Translation from: Identities
Author(s) Shimada Shingo
Abstract: The revival of interest in cultural identity, now a key issue in world politics and likely to remain so for some time, is an outcome of the end of the so-called Cold War. The Cold War order that had defined world politics and had assumed economic and political bipolarity is no longer dominant. ‘Culture’ has been rediscovered in an effort to explain obvious differences between states (Huntington, 1993). However, in view of the seemingly endless conflicts in many parts of the world it is increasingly doubtful whether we can justly understand and interpret conflicting realities on the basis of our

Chapter 1 From Fellow-Traveling to Revisionism: from: French Intellectuals Against the Left
Abstract: The experience of war and occupation profoundly shaped the politics of French intellectuals in the years after the Liberation. The sacrifices and suffering of the war years created a popular “expectation of justice”¹ and a desire for radical social and political change among intellectuals. The wartime division of friend and enemy, resistor and Nazi, between whom no middle ground was possible, brought intellectuals into a Manichean world in which refusal to choose sides became a choice for an intolerable status quo. Political violence and historicist ideas of political justice gained legitimacy following the violence of the Occupation and the vindication

Chapter 2 The Gulag as a Metaphor: from: French Intellectuals Against the Left
Abstract: According to most analyses, The Gulag Archipelagowas a decisive, revelatory text in the transformation of French intellectual politics in the 1970s.¹ For example, in his synthesisPolitical Traditions in Modern FranceSudhir Hazareesingh, a historian of French intellectual politics in the 1970s, writes, “long after the rest of the Western world had seen through the pompous veneer of Soviet-style socialism, French intellectuals remained fascinated by the Leninist experience. Their awakening was brought about by the publication of Aleksandr Solzhenitsyn’sGulag Archipelagoin 1974.”² Pierre Grémion, another influential historian of this period, finds thatThe Gulag Archipelagowas a revelatory

Chapter 2 Beyond Vodou and Anthroposophy in the Dominican-Haitian Borderlands from: Beyond Rationalism
Author(s) Brendbekken Marit
Abstract: This essay¹ concerns the paradoxes emerging in the dynamic space of hybridisation between vodou magic² and the occult science of anthroposophy. These lived imaginaries and registers of interpretation are engaged within counter-modernising environmental discourses and practices in the Dominican-Haitian borderlands. Here NGO-affiliated European anthroposophists, orientated by the work of Rudolf Steiner,³ are organising a biodynamic programme in co-operation with marginalised Dominican and Haitian borderlands peasants who live the consequences of radical deforestation. These peasants have for long been subjugated to the often violent dictates of post-colonial ruling élites, and their world of vodou spirits is itself the creation of ‘resistant

Chapter 9 The Discourse of ‘Ritual Murder’: from: Beyond Rationalism
Author(s) Gulbrandsen Ørnulf
Abstract: In re-engaging the classic theme of sorcery and witchcraft in African anthropology, it is asserted that something new is happening in terms of the manifestation and magnitude of the phenomena that are commonly included in these notions.¹ Geschiere, for one, claims that ‘nearly everywhere on the continent the state and politics seem to be true breeding grounds for modern transformations of witchcraft and sorcery’ (1999: 6). And Jean and John Comaroff (1999) speak of escalations of what they label ‘occult economies’ in post-apartheid South Africa, escalations they also trace in other parts of the world, including the West and the

Introduction: from: Identity and Networks
Author(s) Bryceson Deborah Fahy
Abstract: Currently, much of anthropological literature on identity finds itself in unanticipated dialogue with other social science disciplines in a period of deepening global insecurity. The optimism of the last half-century, an era viewed as one of unparalleled economic progress for much of the world, is now being replaced by a profound pessimism in the West about the spread of social intolerance and terrorism in the twenty-first century. Even before the events of 11 September and the London bombings of July 2005, unease was surfacing. American political scientists took the lead in the cultural commentary, drawing attention to the decline in

1 Changing Cultures, Changing Rooms: from: Identity and Networks
Author(s) Macdonald Sharon
Abstract: Moving across and between cultures is at the heart of anthropology. Ethnography is an inherently mobile enterprise, involving the ethnographer literally moving across space, over time, and between the relatively familiar and unfamiliar. Although the idea of ‘multi-sited fieldwork’ has become fashionable recently, good anthropology has always entailed a degree of multi-sitedness, even if some of those sites might be called ‘home’ and some might be encountered vicariously. Good anthropological training entails learning about many peoples and parts of the world and going to seminars beyond geographical specialisms. The themed seminar and the edited collection, in which scholars are brought

1 The End of the Great White Male from: Critical White Studies
Author(s) GRAHAM JOHN R.
Abstract: Five centuries ago, the foundations of the world were shaken. So-called immutable truths toppled forever as man was replaced by the sun as the center of our universe. Equally wrenching is the current shattering of white males’ world view, in which they long have seen themselves as the central characters on society’s stage. All around are the effects of a revolution that is both painfully distressing and totally confusing to what well may become known as the last of the great white males.

12 Ignoble Savages from: Critical White Studies
Author(s) D’SOUZA DINESH
Abstract: For the Europeans who first voyaged abroad, much of the rest of the world came as a shock for which they were poorly prepared. Early modern accounts, such as Richard Hakluyt’s sixteenth century Principal Navigationsor Samuel Purchas’s seventeenth centuryPurchas His PilgrimageandHakluytus Posthumus, convey the stupefaction of the Europeans who encountered distant and unfamiliar peoples. Europeans who were even then making a transition into the modern era found themselves genuinely amazed and horrified at other cultures which appeared virtually static, confined from time immemorial in the nomadic or the agrarian stage. The consequence was that many Europeans

23 Race and Manifest Destiny: from: Critical White Studies
Author(s) HORSMAN REGINALD
Abstract: By 1850 American expansion was viewed in the United States less as a victory for the principles of free democratic republicanism than as evidence of the innate superiority of the American Anglo-Saxon branch of the Caucasian race. In the middle of the nineteenth century a sense of racial destiny permeated discussions of American progress and of future American world destiny. Many think of rampant doctrines of Caucasian, Aryan, or Anglo-Saxon destiny as typical of the late years of the nineteenth century, but they flourished in the United States in the era of the Mexican War.

25 “Only the Law Would Rule between Us”: from: Critical White Studies
Author(s) VAN TASSEL EMILY FIELD
Abstract: Gender and race were closely connected in the ideology of the white South; they were mutually defining. Consider legal prohibitions on interracial marriage, for example. At the core of the early debate were several closely linked questions about what kind of contract marriage was, its social and legal meaning in the shambles of the slave system, and, finally, what the limits of the right to marry, or to choose one’s associates, might be in a world where the meaning and content of “rights” remained to be decided.

32 Social Science and Segregation before Brown from: Critical White Studies
Author(s) HOVENKAMP HERBERT
Abstract: No historical legal policy can be evaluated without an understanding of the framework in which the policymakers viewed the world. If members of a society believe a particular scientific theory—for example, that interracial sex produces degenerate children—then they may be willing to sacrifice a great deal to avoid the consequences of interracial marriages. If they later discover that interracial marriages have no such consequences, then their views will probably change accordingly. In short, people’s scientific view of the world determines in large part the social situation that they regard as optimal. The genetic determinism that dominated social science

53 Reflections on Whiteness: from: Critical White Studies
Author(s) WILDMAN STEPHANIE M.
Abstract: Imagine that a plane crashes, and in the wreckage we discover a book. Nothing on its cover gives any indication of its contents. But when we open it up, it reveals all the secrets of how to behave as if you rule the world. Suddenly we have an explanation for why so many of them seem to behave the same way and also why they just don’t get it: This handbook teaches them all how to be who they are and makes them so they can’t hear us or see us, so much of the time. These are the rules

57 Old Poison in New Bottles: from: Critical White Studies
Author(s) FEAGIN JOE R.
Abstract: Dating back at least two centuries, anti-immigrant nativism has profoundly shaped the history and present demography of this nation. For instance, the 1990 census revealed that only twelveof the world’s nearly two hundred countries were checked off by as much as one percent of Americans as countries of national origin: Britain, Ireland, Canada, Italy, Russia, Poland, France, Netherlands, Sweden, Germany, Norway, and Mexico. From 1607 to 1990 the major waves of immigrants to this country came from Great Britain and certain other European countries (all but one in northern Europe), and from Africa and Mexico. Conspicuously absent from the

60 Others, and the WASP World They Aspired To from: Critical White Studies
Author(s) BROOKHISER RICHARD
Abstract: In its brief history, America has experienced the greatest population transfer the Western world has known since the fall of Rome, with happier results.

71 The Michael Jackson Pill: from: Critical White Studies
Author(s) CULP JEROME McCRISTAL
Abstract: I was leaving Langdell Hall, after having feasted too fervently at my fifteenth law school reunion, when I noticed what looked like a very ancient document pushed down in the trash can. The ancient scroll seemed out of place so carelessly thrown away outside the world’s largest law school library. I picked it up and was surprised to discover that there, very near Derrick Bell’s former office, I had found another of the scrolls that Professor Bell’s friend Geneva had revealed to him before she joined the celestial curia. What was this wondrous document doing in Langdell Hall? Maybe it

103 Obscuring the Importance of Race: from: Critical White Studies
Author(s) WILDMAN STEPHANIE M.
Abstract: While this chapter was being written, Trina Grillo, who is of Afro-Cuban and Italian descent, was diagnosed as having Hodgkin’s disease [a form of cancer]. In talking about this experience she said that” cancer has become the first filter through which I see the world. It used to be race, but now it is cancer. My neighbor just became pregnant, and all I could think was ‘How could she get pregnant? What if she gets cancer?’”

Book Title: A Passion for the Possible: Thinking with Paul Ricoeur- Publisher: Fordham University Press
Author(s): VENEMA HENRY ISAAC
Abstract: Paul Ricoeur's entire philosophical project narrates a passion for the possibleexpressed in the hope that in spite of death, closure, and sedimentation, life is opened by superabundance, by how the world gives us much more than is possible. Ricoeur's philosophical anthropology is a phenomenology of human capacity, which gives onto the groundless ground of human being, namely, God. Thus the story of the capable man, beginning with original goodness held captive by a servile will and ending with the possibility of liberation and regeneration of the heart, underpins his passion for the more than possible. The essays in this volume trace the fluid movement between phenomenological and religious descriptions of the capable self that emerges across Ricoeur's oeuvre and establish points of connection for future developments that might draw inspiration from this body of thought.
Link: http://www.jstor.org/stable/j.ctt1c5chgx

Introduction: from: A Passion for the Possible: Thinking with Paul Ricoeur
Author(s) VENEMA HENRY ISAAC
Abstract: The death of Paul Ricoeur brings to a close the brilliant career of one of the best and most important philosophers of the twentieth century. His books and essays have informed and inspired untold numbers of scholars, teachers, and intellectuals around the world, and will continue to do so for generations to come. As Ricoeur wrote, however, in memory of Emmanuel Mounier,

Book Title: Religion: Beyond a Concept- Publisher: Fordham University Press
Author(s): de VRIES HENT
Abstract: What do we talk about when we talk about religion? Is it an array of empirical facts about historical human civilizations? Or is religion what is in essence unpredictable-perhaps the very emergence of the new? In what ways are the legacies of religion-its powers, words, things, and gestures-reconfiguring themselves as the elementary forms of life in the twenty-first century?Given the Latin roots of the word religion and its historical Christian uses, what sense, if any, does it make to talk about religionin other traditions? Where might we look for common elements that would enable us to do so? Has religion as an overarching concept lost all its currency, or does it ineluctably return-sometimes in unexpected ways-the moment we attempt to do without it? This book explores the difficulties and double binds that arise when we ask What is religion? Offering a marvelously rich and diverse array of perspectives, it begins the task of rethinking religionand religious studiesin a contemporary world. Opening essays on the question What is religion?are followed by clusters exploring the relationships among religion, theology, and philosophy and the links between religion, politics, and law. Pedagogy is the focus of the following section. Religion is then examined in particular contexts, from classical times to the present Pentacostal revival, leading into an especially rich set of essays on religion, materiality, and mediatization. The final section grapples with the ever-changing forms that religionis taking, such as spirituality movements and responses to the ecological crisis.Featuring the work of leading scholars from a wide array of disciplines, traditions, and cultures, Religion: Beyond a Concept will help set the agenda for religious studies for years to come. It is the first of five volumes in a collection entitled The Future of the Religious Past, the fruit of a major international research initiative funded by the Netherlands Organization for Scientific Research.
Link: http://www.jstor.org/stable/j.ctt1c5chhf

Introduction: from: Religion: Beyond a Concept
Author(s) de Vries Hent
Abstract: “Religion” may—or may not—be here to stay. As a “concept” (but which or whose, exactly?), from one perspective it might seem to be losing its received reference (the transcendent, the world beyond, and the life hereafter) and its shared relevance (a unified view of the cosmos and all beings in it; a doctrine of the origin, purpose, and end of all things; an alert, enlightened, or redeemed sense of self; a practice and way of life), if it has not done so already. Yet from another perspective, it continues to claim a prominent role in attempts to understand

A Deconstruction of Monotheism from: Religion: Beyond a Concept
Author(s) Malenfant Gabriel
Abstract: TheWest can no longer be called theWest on the basis of the movement through which it saw extended to the entire world the form of what might have appeared, up until recently, as its specific profile. This form contains both techno-science and the general determinations of democracy and law, as well as a certain type of discourse and modes of argument, accompanied by a certain type of representation—understood in a broad sense of the term (e. g., that of the cinema and the entirety of post-rock and post-pop music). In this way, the West no longer acknowledges itself as

Teaching Religious Facts in Secular Schools from: Religion: Beyond a Concept
Author(s) Ginsburg Daniela
Abstract: A truly secular school must give each student access to an understanding of the world. For this reason, it has always been possible to speak of religions in the schools of the Republic, insofar as they are facts of civilization. Contrary to a tenacious prejudice, the content of our schools’ curricula attests to this, and has long done so.

An Alternative View of Christianity: from: Religion: Beyond a Concept
Author(s) Molendijk Arie L.
Abstract: “Despite the efforts of doubters, sceptics and adversaries, the most influential general account of religion in modern Europe, and in the modern world, remains the theory of secularisation.”¹ Notwithstanding its obvious shortcomings, secularization is still the reigning paradigm when the fate of religion in modernity is discussed. This raises the question of why secularization theory is so persistent. The foremost answer is that it is the master narrative by which many of us have learned to perceive religion in the modern world, the paradigm that shapes our view of religion. Moreover, it fits in all too well with the very

The Field of Religion and Ecology: from: Religion: Beyond a Concept
Author(s) Watling Tony
Abstract: This essay is concerned with “religion and ecology,” or religious environmentalism. It analyzes how religious traditions are used to understand and interact with the environment and environmental issues, suggesting ways of relating to these that are different from and possibly less destructive and ecologically harmful than those of the modern secular worldview. It argues that religious traditions may thereby be gaining new private and public relevance, while perhaps also being changed in the process, becoming more environmentally friendly and ecumenical. The article ethnographically and qualitatively analyzes a “field of religion and ecology” comprising ecologically minded academics and representatives of various

The Politics of Love and Its Enemies from: Religion: Beyond a Concept
Author(s) Nirenberg David
Abstract: Theology and the Political, the latest volume in Slavoj Žižek’s series SIC, comes with an introduction by the Archbishop of Canterbury, Rowan Williams. Within its brief compass, the archbishop’s introduction outlines two views of meaningful action. The first understands meaningful action as assertion, existing only where “a particular will has imprinted its agenda on the ‘external’ world”; the second insists that “meaningful action is action that is capable of contributing to a system of communication, to symbolic exchange.” The first “pervades so much of modernity and . . . postmodernity,” including “popular liberal and pluralist thought,” and ”raises a a

Salvation by Electricity from: Religion: Beyond a Concept
Author(s) Stolow Jeremy
Abstract: Whether looking at matters of invention and design, of distribution and ownership, or of reception and use, histories of technology are typically framed within one of two metanarratives: the optimistic or the dystopian. In the former, technologies are seen as benign instruments that fulfill the needs, intentions, and desires of their human users. An extreme form of such technophilia can be found in the pages of the American magazine Wiredand among techno-gurus such as Nicholas Negroponte, who wax poetic about an imminent world populated by therapeutic Barbie dolls, self-cleaning shirts, driverless cars, and a range of devices enabling immediate

Cybergnosis: from: Religion: Beyond a Concept
Author(s) Pels Peter
Abstract: Thus spoke Timothy Leary, one of the most prominent spokesmen of the spiritual counterculture in the 1960s and 1970s, who converted from “psychedelia” to “cyberdelia” in the 1990s.² Together with computer scientist Eric Gullichsen, Leary considered the emerging realm of cyberspace—first imagined by William Gibson in his 1984 Neuromancerand popularized by the personal computer and the Internet—an “experience” of a “quantum universe” of digital information. Since the world is held hostage by “white, menopausal men,” the young “cyberpunks,” “electro-shamans,” and “modern alchemists” have a duty to turn this experience into personal transmutation by means of “the ecstasy

Religious Sensations: from: Religion: Beyond a Concept
Author(s) Meyer Birgit
Abstract: Whether we like it or not, religion appears to be of the utmost importance in the early twenty-first century. The idea that the public relevance of religion would decline with modernization and development, yielding a disenchanted world, has been contradicted by actual developments, from the manifestation of so-called political Islam to the rise of Pentecostal-charismatic movements propagating the Gospel of Prosperity, from wars that mobilize religious convictions to acts of terror in the name of God, from contests over blasphemous representations and sacrilege on the part of Muslims and Christians to the deep entanglement of religion and entertainment, from accusations

Horizontal Transcendence: from: Religion: Beyond a Concept
Author(s) Halsema Annemie
Abstract: “No tradition can claim to possess the religious truth of humanity,” writes Luce Irigaray in Key Writings.¹ In the Christian tradition, God too often is perceived as a fixed entity that is absolutely transcendent. Instead, we need a God who would be an inspiration to develop ourselves fully and to live fully our relation to the other, to others, and to the world around us. Even though Irigaray is critical of the Western religious tradition,² in her recent work she more and more understands religion as an indispensable and valuable dimension of human life.

FOUR Reading Kierkegaard: from: Irony on Occasion: From Schlegel and Kierkegaard to Derrida and de Man
Abstract: Taking another look at the way someone like Sylviane Agacinski reads Kierkegaard would be of considerable interest for a number of reasons. First of all, it helps to disclose the way that major philosophical writers such as Kierkegaard seem to engender in their wake at least two very different, perhaps incompatible, types of intellectual reception. On the one hand, there is the relatively coherent and self-contained body of scholarship around which a given community of academic specialists constitute themselves as both the members and the custodians. In the world of academe, it is easy enough to recognize the contours of

Book Title: Carnal Hermeneutics- Publisher: Fordham University Press
Author(s): TREANOR BRIAN
Abstract: Building on a hermeneutic tradition in which accounts of carnal embodiment are overlooked, misunderstood, or underdeveloped, this work initiates a new field of study and concern. Carnal Hermeneutics provides a philosophical approach to the body as interpretation. Transcending the traditional dualism of rational understanding and embodied sensibility, the volume argues that our most carnal sensations are already interpretations. Because interpretation truly goes "all the way down," carnal hermeneutics rejects the opposition of language to sensibility, word to flesh, text to body. In this volume, an impressive array of today's preeminent philosophers seek to interpret the surplus of meaning that arises from our carnal embodiment, its role in our experience and understanding, and its engagement with the wider world.
Link: http://www.jstor.org/stable/j.ctt1c5cj7s

Introduction: from: Carnal Hermeneutics
Author(s) TREANOR BRIAN
Abstract: The essays collected in this volume all address, in one way or another, the theme of carnal hermeneutics—that is to say, the surplus of meaning arising from our carnal embodiment, its role in our experience and understanding, and its engagement with the wider world. The voices represented here are diverse, each contributing to the view that the work of Hermes goes all the way down, from the event horizon of consciousness to the most sensible embodied experiences of our world.

1 The Wager of Carnal Hermeneutics from: Carnal Hermeneutics
Author(s) KEARNEY RICHARD
Abstract: What is the sense of sense? How do we read between the lines of skin and flesh? How do we interpret the world with our bodily senses, and especially those long neglected in Western philosophy—taste and touch? How, in other words, do we discern the world asthis or that,ashospitable or hostile, as attractive or repulsive,astasty or tasteless, as living or dying? These are key questions of carnal hermeneutics.

5 A Tragedy and a Dream: from: Carnal Hermeneutics
Author(s) KRISTEVA JULIA
Abstract: The financial, economic, and political crisis that is spreading throughout Europe and the world today is showing itself to be an existential crisis in which we are lacking a new humanism. “New humanism” is humanism that is capable of recognizing its source in Christian humanism and its debt towards this tradition, notably Catholic, and at the same time taking account of new disciplines at the heart of new historic and social conditions.

Book Title: Re-treating Religion: Deconstructing Christianity with Jean-Luc Nancy- Publisher: Fordham University Press
Author(s): Nancy Jean-Luc
Abstract: One of the most complicated and ambiguous tendencies in contemporary western societies is the phenomenon referred to as the turn to religion.In philosophy, one of the most original thinkers critically questioning this turnis Jean-Luc Nancy. Re-treating Religion is the first volume to analyze his long-term project The Deconstruction of Christianity,especially his major statement of it in Dis-Enclosure.Nancy conceives monotheistic religion and secularization not as opposite worldviews that succeed each other in time but rather as springing from the same history. This history consists in a paradoxical tendency to contest one's own foundations-whether God, truth, origin, humanity, or rationality-as well as to found itself on the void of this contestation. Nancy calls this unique combination of self-contestation and self-foundation the self-deconstructionof the Western world.The book includes discussion with Nancy himself, who contributes a substantial Preambleand a concluding dialogue with the volume editors. The contributions follow Nancy in tracing the complexities of Western culture back to the persistent legacy of monotheism, in order to illuminate the tensions and uncertainties we face in the twenty-first century.
Link: http://www.jstor.org/stable/j.ctt1c5cjjf

Preamble: from: Re-treating Religion: Deconstructing Christianity with Jean-Luc Nancy
Author(s) Fort Jeff
Abstract: This world, our world, that of what used to be called “Western” civilization, which can now be distinguished as such only by

Intermezzo from: Re-treating Religion: Deconstructing Christianity with Jean-Luc Nancy
Author(s) Devisch Ignaas
Abstract: We often take for granted that Western modernity has brought about a secularized, atheistic world, in which religion no longer dominates the public sphere. We are equally convinced that a world once ruled by heteronomy and faith has been developed into a world of autonomy and rationality—in other words, a world whose sense lay outside the world is thought to have given way to a world whose sense is situated within it. Indeed, one cannot deny that religion no longer plays the foundational and regulative role it once did, nor that society is no longer based (at least formally)

Sense, Existence, and Justice; or, How Are We to Live in a Secular World? from: Re-treating Religion: Deconstructing Christianity with Jean-Luc Nancy
Author(s) VANDEPUTTE KATHLEEN
Abstract: From a Christian perspective, the world is a place whose sense lies beyond it: a position Wittgenstein also seems to share in statement 6.41 of his Tractatus Logico-Philosophicus: “The sense of the world must lie outside the world.”¹ If secularization is our perspective, the most logical option seems to lie in a mere immanentization of this otherworldly sense. Were this logic still to inform the thought of Jean-Luc Nancy inDis-enclosure, his stance would be highly repetitive: Have we not been saying this for centuries now?

Intermezzo from: Re-treating Religion: Deconstructing Christianity with Jean-Luc Nancy
Author(s) van Rooden Aukje
Abstract: As Parts I and II have demonstrated, Nancy conceives Christianity—or more generally, monotheism—as a religion that is marked from the outset by a secular structure. This secular structure consists not in the proposition of a unique God but in the way this God is present in the world. What is most important in the shift from polytheism to monotheism is thus not a reduction in the number of gods but a rearticulation of the relation between God and the world. Whereas polytheism affirms the immediate presence of gods and believes them to inhabit and organize the world, monotheism

Ontology of Creation: from: Re-treating Religion: Deconstructing Christianity with Jean-Luc Nancy
Author(s) Blackmore Christine
Abstract: The idea of creation lies at the core of the four domains in which Jean-Luc Nancy’s thinking is most influential today: thinking about the world (one would traditionally refer to this as ontology); thinking about art and, in particular, the image (i.e., “aesthetics”); thinking about the sacred and religion; and thinking about politics. In this essay, I will explore the common dynamic that draws them together, since I believe a grasp of this dynamic is crucial for understanding Nancy’s thinking and the radical challenges it poses.

Distinct Art from: Re-treating Religion: Deconstructing Christianity with Jean-Luc Nancy
Author(s) ALEXANDROVA ALENA
Abstract: Art has always maintained a special relationship with the divine—struggling to figure it, to present it, or to negate it. As Jean-Luc Nancy might formulate it, art bears witness to the opening of the divine, or to the divine as opening: in other words, to the world as it is. It is “homogeneous with religions,” but even within religion, it is never religious ( M199/157; trans. modified). Art, specifically the image, occupies an aporetic place with regard to religion insofar as by virtue of its impossible task—to figure the invisible—it deconstructs religion from within.

The Truth of Life: from: Words of Life: New Theological Turns in French Phenomenology
Author(s) CROCKETT CLAYTON
Abstract: With the translation of I Am the Truth, Michel Henry has emerged in the English-speaking world as one of the Christian phenomenologists associated with the turn to religion on the part of contemporary continental philosophy. Henry’s previous phenomenological books, such asThe Essence of ManifestationandPhilosophy and Phenomenology of the Body, can be read as significant philosophical works in themselves or alternatively as leading toward his later, more explicitly religious writings.¹ Whether in his dense phenomenological reflections or his intense religious meditations, Henry’s language is provocative, and I would like to second Jean-Luc Marion’s initial negative reaction. Referring to

Between Call and Voice: from: Words of Life: New Theological Turns in French Phenomenology
Author(s) BALLAN JOSEPH
Abstract: Although the book itself offers no substantial development of its marvelous title, Paul Claudel’s The Eye Listens¹ is often cited by Jean-Louis Chrétien as a pithy formulation of an important phenomenological principle. In addition to the observation of artworks (the topic of Claudel’s book), itself impossible without the silence of listening, the concept of a listening eye applies more generally to the relations of the individual sense faculties to one another in their common, worldly labor. Seeing and hearing, touch and sight, cannot be separated one from the other but, rather, bespeak a “radical unity of sense,”² a oneness constitutive

The Witness of Humility from: Words of Life: New Theological Turns in French Phenomenology
Author(s) WIRZBA NORMAN
Abstract: There is no task more difficult than to be faithful and true to our creaturely condition. Whether out of fear, blindness, suspicion, arrogance, or rebellion, our abiding temptation is to evade, dissimulate, or distort each other and our place in the world. Rather than patiently and honestly living up to our need before others—by taking full account of, and then honoring, the breadth and depth of the relationships we live through—we deform need into fantasy and remake the world to suit our own desires. Rather than being grateful for the fact that others contribute to our well being

DEADLY DATES: from: Hidden Intercourse: Eros and Sexuality in the History of Western Esotericism
Author(s) Gutierrez Cathy
Abstract: In his writings on love and marriage, eighteenth-century visionary Emanuel Swedenborg asserts that conjugal love can take one of two trajectories and unite either the good with the true or else the false with the evil; participants in such unions are bound for heaven or hell respectively. Marriage is divinely ordained, and the union of God and the church stands as the ideal union to which humans should aspire. Reporting from his mystical visits to a heaven resonating with Neoplatonic overtones in which the lower and higher worlds mirror each other, Swedenborg’s writings intimate that the image of God is

PASCHAL BEVERLY RANDOLPH AND SEXUAL MAGIC from: Hidden Intercourse: Eros and Sexuality in the History of Western Esotericism
Author(s) Deveney John Patrick
Abstract: By the mid-nineteenth century, magic (and the occult generally) in the West were in parlous straits, paralleling those described in the surprising recent bestseller by Susanna Clarke, Jonathan Strange & Mr. Norrell.¹ The novel is set in a fair approximation of early nineteenth-century England and depicts a world in which magic was venerated, indeed diligently studied, but in an antiquarian fashion only, with no thought of—and indeed a horror of—practical application of the trove of abstruse knowledge. Magic before the arrival of the mysterious Mr. Norrell is a bit of flotsam only, the debris of a once-great synthesis

THE KNIGHT OF SPERMATOPHAGY: from: Hidden Intercourse: Eros and Sexuality in the History of Western Esotericism
Author(s) Pasi Marco
Abstract: Do you want to know a secret? It is a secret that has been kept intact for centuries, but it is of supreme importance, actually indispensable for understanding the real essence of Christianity and the hidden development of Western culture. It can give you the key to penetrating the core of all religious traditions in the world. Here it is: during the Last Supper, it is not bread and wine that Jesus Christ gave to the apostles as symbols of his body and of his blood. What Jesus really offered on that occasion, which was to become the model for

Book Title: Dietrich Bonhoeffer and the Ethical Self-Christology, Ethics, and Formation
Publisher: Augsburg Fortress
Author(s): Elliston Clark J.
Abstract: Dietrich Bonhoeffer’s work has persistently challenged Christian consciousness due to both his death at the hands of the Nazis and his provocative prison musings about Christian faithfulness in late modernity. Although understandable given the popularity of both narrative trajectories, such selective focus obscures the depth and fecundity of his overall corpus. Bonhoeffer’s early work, and particularly his Christocentric anthropology, grounds his later expressed commitments to responsibility and faithfulness in a “world come of age." While much debate accompanies claims regarding the continuity of Bonhoeffer’s thought, there are central motifs which pervade his work from his doctoral dissertation to the prison writings. This book suggests that a concern for otherness permeates all of Bonhoeffer’s work. Furthermore, Clark Elliston articulates, drawing on Bonhoeffer, a Christian self-defined by its orientation towards otherness. Taking Bonhoeffer as both the origin and point of return, the text engages Emmanuel Levinas and Simone Weil as dialogue partners who likewise stress the role of the other for self-understanding, albeit in diverse ways. By reading Bonhoeffer “through" their voices, one enhances Bonhoeffer’s already fertile understanding of responsibility.
Link: http://www.jstor.org/stable/j.ctt1c84fqp

2 Bonhoeffer and the Responsibly Oriented Self from: Dietrich Bonhoeffer and the Ethical Self
Abstract: Although Bonhoeffer only implicitly frames his ethical insights in terms of orientation, his work exhibits an abiding concern for the self–other relation, particularly through his account of human “being for others.” Moreover, this concern for a responsible relation to the other constitutes a theme within most of his main writings. Focusing on and parsing this understanding of human being as structured toward others will guide staged conversations with Emmanuel Levinas and Simone Weil. The first section of the chapter explores Bonhoeffer’s concept of the “self” as the person who exists in the world. This section begins with the human person

The Tone of Praise from: Constellations of a Contemporary Romanticism
Author(s) de Bolla Peter
Abstract: This essay is prompted by a set of remarks the American philosopher Stanley Cavell makes in the introduction to his 2005 collection of essays titled Philosophy the Day after Tomorrow. As my title indicates, I shall be mostly concerned to think with what is, at least to me, the extremely fecund and surprising notion that praise and its voiced or sounded manifestations might constitute an acknowledgment not only that the world is but also that its being is open. In the first section I take some time to explore the ways in which Cavell introduces—even stumbles across—and then

Willing Suspension of Disbelief, Here, Now from: Constellations of a Contemporary Romanticism
Author(s) Spivak Gayatri Chakravorty
Abstract: Two pieces of practical advice. Like Aristotle in the Poetics, Coleridge is giving advice on how to sell poetry. And Marx cautions against basing all analysis on people’s sense of things; rather one should investigate what worldly factors produce that sense. One is talking about producing a certain willingness in the readership. The other is saying that willingness is produced by material conditions bigger than the personal will. For Coleridge, the determinant is spiritual. For Marx, social. Let us call this these remote presuppositions of my argument.

25. Soviet Memories: from: Memory
Author(s) Merridale Catherine
Abstract: Citizens of the former Soviet Union, the men and women who grew up under Communism, share many extraordinary experiences of hardship, violence, and trauma. They have also spent the greater part of their lives interpreting and discussing their experience in a language almost entirely shaped by ideology. These aspects of their mental world lend special resonance to the work of collecting and analyzing their memories. In their case, too, the controversial term “collective memory” has real meaning. The Soviet state was very largely sealed from outside influences for several decades beginning in the 1930s. Official discourse was carefully shaped and

27. The Long Afterlife of Loss from: Memory
Author(s) Hoffman Eva
Abstract: Loss leaves a long trail in its wake. Sometimes, if the loss is large enough, the trail seeps and winds like invisible psychic ink through individual lives, decades, and generations. When the losses are as enormous as those that followed from the Holocaust—when what was lost was not only individuals but a world—the disappearances and the absences may haunt us unto the third generation; and they may inform our very vision of the world.

CHAPTER 7 The Afterlife of Judaism: from: Provocations to Reading: J. Hillis Miller and the Democracy to Come
Author(s) Sussman Henry
Abstract: Judaism, so the common myth runs, is the Abrahamic¹ religion devoid of an afterlife. Where first Christianity and then Islam are quite explicit regarding the determination of the life hereafter by the quality of the life lived in this world, picturesque almost to the degree of luridness in representing the conditions, qualities, and experience of Heaven and Hell (and Purgatory, where applicable), Judaism hedges its bets and is far more reticent in the sphere of eschatology.² The liturgy of the Days of Awe, the New Year’s festivals that stage the collective public acknowledgment of mortal human vices, breeches in morality,

CHAPTER 9 War on Terror from: Provocations to Reading: J. Hillis Miller and the Democracy to Come
Author(s) Redfield Marc
Abstract: Who speaks, and in what mode, when war is declared on terror? What are the conditions of possibility for this speech act; what clumps of historical context cling to it? To what performative felicity could it aspire? Has such a declaration of war indeed occurred? Could it occur or, for that matter, not occur? Both in what the United States government is now calling the “homeland” and in those generally more distant places where the fighting and killing is going on, the world is now enduring the consequences of what the Western media proclaims, over and over, to be a

3 Human Likeness to God from: The Heart Has Its Reasons
Abstract: That there is no seamless continuity between philosophies of man and a theological vision of the human being is a case often made by theologians. What are, then, the distinguishing marks that delineate a truly theological anthropology? Is not the object of the two disciplines the same human being as situated in the world and as being in relation with the material, the natural, and the human sphere to which theological anthropology adds the dimension of relatedness to God in turn? What difference does a religious perspective make in our judgment of the true nature of the human person? Can

ONE THE PRINCE from: Machiavellian Rhetoric
Abstract: MACHIAVELLI scandalized his Renaissance reader not because he advised the prince to use force and fraud but because he refused to cloak his advice in the rhetoric of scholastic or Christian humanist idealism. Instead, he insisted that the prince acts in a world in which there are “no prefigured meanings, no implicit teleology,”¹ in which order and legibility are the products of human action rather than the a priori objects of human cognition. To recognize this, he argued, is to acknowledge the truth of power, as opposed to an idealistic notion of truth conceived in terms of representation, as correspondence

Book Title: Empire of Chance- Publisher: Harvard University Press
Author(s): Engberg-Pedersen Anders
Abstract: Anders Engberg-Pedersen shows how the Napoleonic Wars inspired a new discourse on knowledge in the West. Soldiers returning from battle were forced to reconsider what it is possible to know and how decisions are made in a fog of imperfect knowledge. Chance no longer appeared exceptional but normative—a prism for understanding the modern world.
Link: http://www.jstor.org/stable/j.ctt1c99bhs

Conclusion: from: Empire of Chance
Abstract: The state of war is articulated in a diverse range of forms, materials, and genres that all, with shifting emphases, respond to the disappearance of a secure foundation of knowledge. Out of the flat geometrical order, war emerges as a fully formed three-dimensional world governed by an operational dynamic that allows only hypothetical scenarios, average truths, a spectrum of probabilities. In its tremendous complexity, war is a blurry object in which a pervasive disorder obtains. But even as some seek to exclude the state of war from the realm of epistemology—be it in philosophical and military treatises or in

Book Title: A Practice of Anthropology-The Thought and Influence of Marshall Sahlins
Publisher: MQUP
Author(s): KELLY JOHN D.
Abstract: Marshall Sahlins (b. 1930) is an American anthropologist who played a major role in the development of anthropological theory in the second half of the twentieth century. Over a sixty-year career, he and his colleagues synthesized trends in evolutionary, Marxist, and ecological anthropology, moving them into mainstream thought. Sahlins is considered a critic of reductive theories of human nature, an exponent of culture as a key concept in anthropology, and a politically engaged intellectual opposed to militarism and imperialism. This collection brings together some of the world’s most distinguished anthropologists to explore and advance Sahlins’s legacy. All of the essays are based on original research, most dealing with cultural change - a major theme of Sahlins’s research, especially in the contexts of Fijian and Hawaiian societies. Like Sahlins’s practice of anthropology, these essays display a rigorous, humanistic study of cultural forms, refusing to accept comfort over accuracy, not shirking from the moral implications of their analyses. Contributors include the late Greg Dening, one of the most eminent historians of the Pacific, Martha Kaplan, Patrick Kirch, Webb Keane, Jonathan Friedman, and Joel Robbins, with a preface by the late Claude Levi-Strauss. A unique volume that will complement the many books and articles by Sahlins himself, A Practice of Anthropology is an exciting new addition to the history of anthropological study.
Link: http://www.jstor.org/stable/j.ctt1c99c4k

Book Title: Freud's Moses- Publisher: Yale University Press
Author(s): Yerushalmi Yosef Hayim
Abstract: In Freud's Mosesa distinguished historian of the Jews brings a new perspective to this puzzling work. Yosef Hayim Yerushalmi argues that while attempts to psychoanalyze Freud's text may be potentially fruitful, they must be preceded by a genuine effort to understand what Freud consciously wanted to convey to his readers. Using both historical and philological analysis, Yerushalmi offers new insights into Freud's intentions in writingMoses and Monotheism.He presents the work as Freud's psychoanalytic history of the Jews, Judaism, and the Jewish psyche-his attempt, under the shadow of Nazism, to discover what has made the Jews what they are. In the process Yerushalmi's eloquent and sensitive exploration of Freud's last work provides a reappraisal of Freud's feelings toward anti-Semitism and the gentile world, his ambivalence about psychoanalysis as a "Jewish" science, his relationship to his father, and above all a new appreciation of the depth and intensity of Freud's identity as a "godless Jew."
Link: http://www.jstor.org/stable/j.ctt1cc2kmd

CHAPTER ONE The Idea of Wilderness: from: The Idea of Wilderness
Abstract: As the united states of america nears the twenty-first century, relatively little of its land remains unhumanized. The past ten thousand years show such humanization to be the norm across the world. Driven by metabolism and reproduction, humans have pressed nature into its role as provider of the resources to sustain burgeoning populations.¹ An alternative idea of wild nature as a sourceof human existence is gaining a public hearing. This idea questions the longentrenched civilized-primitive dichotomy, a bifurcation grounded in an assumption that the human story lies in our triumph over a hostile nature. The idea of nature as

CHAPTER TWO Ancient Mediterranean Ideas of Humankind and Nature: from: The Idea of Wilderness
Abstract: The prehistoric mediterranean world is sometimes characterized as “the first Eden” or “garden of God.”¹ The roots of the word Edeninclude the Babylonianeinduand the HebrewÉdhen, translated variously as paradise, plain, and hunting ground. The transition from a hunting-foraging way of life toagri-culture has often been associated with or identified as the so-called Fall.² In leaving the Paleolithic world for the Neolithic, humankind likely encountered a host of woes and travails unknown in its collective experience, not the least of which was work itself. Paleolithic peoples, existing in traditional ways established over untold millennia, lived in

CHAPTER FOUR Wild Nature: from: The Idea of Wilderness
Abstract: Since the publication of Descartcs’s Discourse on Method(1637) andMeditations(1641) and Newton’sPrincipia Mathematica(1687), the mechanistic model has dominated natural science, The Cartesian-Newtonian paradigm enjoys cognitive hegemony in the modern world, displacing any aesthetic, religious, or philosophical claim to insight or knowledge. And long before the social sciences emerged, such thinkers as Thomas Hobbes and Adam Smith were modeling their treatises on the structure of political and economic society on the mechanistic paradigm, attempting to capture in human affairs what was being achieved in natural science: theoretical elegance and precision leading to predictive knowledge and causal control.

CHAPTER TEN Cosmos and Wilderness: from: The Idea of Wilderness
Abstract: The anomalies of modernism, that paradigm for thought and action upon which the contemporary world rests, are reflected throughout the conceptual spectrum of chapter 9. Yet paradigmatic revolution—a profound change in consciousness, however foolish that idea seems—is in the wind, and humankind may be on the brink of a postmodern age. Of course such qualifiers as anti-or posttend to obscure the central issue: Modernism.¹ Crucially, the idea of wilderness appears to undergird a new paradigm for understanding humankind as embodying natural process grown self-conscious. The wilderness paradigm might be viewed as only an outgrowth of the environmental movement

Book Title: Criticism in the Wilderness-The Study of Literature Today
Publisher: Yale University Press
Author(s): HARTMAN GEOFFREY H.
Abstract: Originally published in 1980, this now classic work of literary theory explores the wilderness of positions that grew out of the collision between Anglo-American practical criticism and Continental philosophic criticism. This second edition includes a new preface by the author as well as a foreword by Hayden White."A key text for understanding 'the fate of reading' in the Anglophone world over the last fifty years."-Hayden White, from the Foreword" Criticism in the Wildernessmay be the best, most brilliant, most broadly useful book yet written by an American about the sudden swerve from the safety of established decorum toward bravely theoretical, mainly European forms of literary criticism."-Terrence Des Pres,Nation"A polemical survey that reaffirms the value of the Continental tradition of philosophical literary criticism."-Notable Books of the Year,New York Times Book Review
Link: http://www.jstor.org/stable/j.ctt1cc2mjv

Foreword from: Criticism in the Wilderness
Author(s) White Hayden
Abstract: It is an honor to introduce this new edition of Geoffrey Hartman’s Criticism in the Wilderness. The book is a key text for understanding the “fate of reading” in the Anglophone world over the past fifty years. Coincidentally, it is also a key text for understanding the trajectory of Geoffrey Hartman’s career as a critic and reader, from his first book,The Unmediated Vision(1954), to his most recent one,The Geoffrey Hartman Reader(2004), which won last year’s Truman Capote Award for Literary Criticism.Criticism in the Wildernessappeared in 1980, the midpoint—give or take a few months

CHAPTER FOUR The Sacred Jungle 3: from: Criticism in the Wilderness
Abstract: The Arnoldian tradition received the English Romantics in a defensive and limited way. What was considered valuable was their “creative power”; what was lacking was “knowledge,” or the integration of intellectual with creative power. Such integration made Dante exemplary, while Shakespeare and Donne showed it could be achieved, with strain, in the modern period. Perhaps there would be a second Renaissance, a literature of imaginative reason as Arnold called it, growing out of a more intensely self-conscious and critical age, one which could not rely on the unified world-view theology had once provided.

Book Title: Wallace Stevens among Others-Diva-Dames, Deleuze, and American Culture
Publisher: MQUP
Author(s): JARRAWAY DAVID R.
Abstract: In Wallace Stevens among Others David Jarraway explores the extraordinary achievement of Wallace Stevens, but in contexts that are not usually thought about in connection with Stevens's work - gay literature, contemporary fiction, Hollywood film, and avant-garde architecture, among others. By viewing the poet among these "other" contexts, Jarraway considers the nature of self-reflection and pays special attention to the discrediting of self-presence as the principle of identity in American writing - a theme that reflects American authors’ abiding concern for subjectivities that engage the world from spaces of distance and difference. By returning to the work of Stevens, Jarraway seeks to refurbish this preoccupation by linking it to the literary theory of French philosopher Gilles Deleuze, whose work applies to American writers from Melville and Whitman to Fitzgerald and Cummings. Jarraway forges the link between Deleuze and Stevens by drawing out the female subjectivity found in each writer’s work to rethink the more static masculinist premises of being. Informed by a deep knowledge of and fluency with the work of Stevens and Deleuze, Jarraway uses these writers as a means of entry into American literature and culture, Wallace Stevens among Others is a sophisticated analysis that will open new directions for future scholarship.
Link: http://www.jstor.org/stable/j.ctt1cd0kr0

8 The Analytical/Linguistic Approach from: Twentieth Century Theories of Art
Abstract: In the English-speaking world, roughly from the 1950s to the 1970s, academic discussion of art and theory was dominated by this approach. The origin is largely in the work of English philosophers who became prominent in the forties and fifties and whose approach has been variously described as linguistic philosophy, philosophical analysis and philosophy of language. The name most prominent is that of Ludwig Wittgenstein (1889- 1951). His Philosophical Investigationswas published in 1954 though his views had become widely known during the forties through the writings of other philosophers. Other seminal influences come from John Austin, Gilbert Ryle and

2. The diversity and duration of memory from: Archaeology and Memory
Author(s) Whittle Alasdair
Abstract: Does it matter where archaeologists get their theories from? We are often told that our own world and culture are bad guides to what went on in the past, and the desire to avoid ethnocentrism is obvious and understandable. This has, however, regrettable consequences, since it can lead to the creation of very general, if not rather abstract theory. Current interest in agency is a good case in point. John Barrett has presented some of the most important discussions of this central topic. An earlier study was centred on the case study of developments in the area around Avebury during

10. Terra incognita: from: Archaeology and Memory
Author(s) Weiss Lindsay
Abstract: At this very moment, the International Criminal Tribunal for the former Yugoslavia, or ICTY, sits in a kind of global nowhere – a place of no state sovereignty – though it is located in a building formerly occupied by a bank in a quiet neighbourhood in The Hague. Slobodan Milošević and others have been tried here on a set of charges with which the world is now well familiar, but what is not familiar to the global audience is the context of this trial and the specifics of its day to day organisation. At its most obvious, this process is

[Part 1 Introduction] from: Land and People
Abstract: Environmental archaeology as a discipline relies, in many ways, upon data and parallels gained from, or observed in, biology and the real world. In some cases these observations are made on experiments ranging, from the reconstruction of field movements monuments (eg, Overton Down and Wareham earthwork experiments), to the results of dog-gnawing on bones. Where data are not present as analogues for palaeo-ecological interpretation we are often forced to become ecologists ourselves, and to record and map the ecology of species in their present day habitat. Each study of a subfossil biological assemblage, or that of the geographical properties of,

[Part 5 Introduction] from: Land and People
Abstract: All aspects of archaeology, including environmental archaeology and subdisciplines within it, are ultimately about people in the past. Archaeology has been good at studying the material world that humans have produced and the items they have made, but less good at attempting to understand the people themselves. Attempts to get into the minds of people long gone or to attempt in some small way to engage with their feelings and life styles have often been considered unscientific and unhelpful. Yet humans are a part of the natural world, and they modify it and act as communities within in. Their actions

2. Creation from: Atheism for Beginners
Abstract: So begins the Old Testament story of creation set out in the opening chapter of the Book of Genesis – literally, the book of ‘origin’, ‘generation’ and ‘birth’. As the history unfolds, we are told that within six miraculous days and by the power of divine speech alone (‘And God said…’²) our world appears out of nothing. Within this short span

6. Miracles from: Atheism for Beginners
Abstract: If asked to name the two favourite saints of Catholic Italy, one’s first candidate would be predictable enough. It is Giovanni Francesco di Bernardone (c. 1181-1226), otherwise known as St Francis of Assisi, founder of the Franciscan order and one of the most venerated of all religious figures, probably second only to Jesus himself within the Christian tradition. The double-tiered Basilica of Assisi, built over the crypt housing the saint’s body, was completed just twenty-seven years after St Francis’ death. Designed by one of his disciples, Brother Elia Bombardone, it is one of the great buildings of the world, and

8. Disproving God from: Atheism for Beginners
Abstract: We have so far encountered various theistic explanations of why our world is as it is: why it exists in the first place (Chapter Two); why it has its particular organized form (Chapter Three); why suffering exists (Chapter Four); why moral laws exist (Chapter Five); why there can be sudden and miraculous disruptions of natural law (Chapter Six); and why certain people appear to be so different from the rest of us in having some experience of another dimension entirely (Chapter Seven). And against each of these arguments has been levelled serious objections. So – to rehearse some of them

Foreword from: In the Fellowship of His Suffering
Author(s) Swinton John
Abstract: The world of mental health and illness is a strange place. It is strange, not because people are strange, but because it is essentially mysterious. What exactly do we mean by mental illness? How can a mind be ill? Indeed, how can something immaterial be either broken or mended? It is clear that whatever mental illness is, it is not the same as measles or influenza. It may be that some claim to have tracked down biological, neurological, or genetic causes for our psychological disturbances. But such explanations, whilst arguably telling us from where such experiences come from, do little

five The Restless Wanderer from: Facing the Fiend
Abstract: According to his biography, Satan was cast out of heaven and fell into the abyss. At the same time, he has been described as roaming the earth. His state, however, is most certainly one of exile and homelessness, though freely chosen. The following takes a closer look at the notion of evil as alienation and elimination and explores the literary character of Satan as a wanderer between the worlds.

nine The Stumbling Block from: Facing the Fiend
Abstract: The ruined churches of Blood Meridianare symbols for a world where institutionalized religion is in decline and the belief in metaphysical experiences is difficult to combine with the findings of empirical sciences. The death of personhood is closely connected to evil: wherever Being stops and Non-Being starts, there is space for negation and fear. The collapse of the house of religion in the West and the absence of a personal God contribute to a metaphysical void that is claimed by Satan who is the denier of any existence. The postmodern Satan appears without the attributes, both physical and behavioral

17 Hell and the God of Love: from: All Shall be Well
Author(s) Hall Lindsey
Abstract: John Hick is probably best known for his work on the relationship between Christianity and the other world religions. He is a philosopher of religion who, over the course of a lifetime spent in academia, has constantly revised and developed his beliefs. Hick has ended up, theologically speaking, a very long way from where he started off. As a young man, he had a conversion experience which he described as an increasing awareness of the presence of God.¹ This was the beginning of a long spiritual journey which quickly moved from the “conservative evangelical” world to more liberal expressions of

1 Modern Evangelicalism and Global Christian Identity: from: After Imperialism
Author(s) Sweeney Douglas A.
Abstract: According to the demographers who study global religion, more than one out of every eight people in the world is an evangelical. By the dawn of 2008, the world population had exceeded 6.6 billion people. Nearly a third of these identified with Christianity. Roughly 900 million were evangelicals. A century ago, Christians of any kind were much fewer in number, and the vast majority lived in Europe and North America. But the twentieth century witnessed a major explosion of evangelicalism, a blast that rocked the two-thirds world more powerfully than the West. By the early 1970s, most Christians lived outside

2 Missions, Cultural Imperialism, and the Development of the Chinese Church from: After Imperialism
Author(s) Leung Ka Lun
Abstract: Developments in the twenty-first century are altering perceptions of Christianity and the relationship of Christianity to culture around the world. Churches in Asia, Africa, and Latin America now have an opportunity to challenge the Western-American monopolization of Christianity. While local expressions of Christianity might in some ways hinder global fellowship, I believe now is an ideal time for churches around the world to share resources and experiences and to develop strong local cultural identities as well as strong global bonds. The churches in China have begun this process of local indigenization and have also initiated global networking. This chapter will

5 The Old Testament in Its Cultural Context: from: After Imperialism
Author(s) Younger K. Lawson
Abstract: Christians all over the world struggle with issues of identity within the various different cultures in which they find themselves. Some Christians identify themselves through “Christian” tradition, which may or may not actually be Christian. No matter what culture Christians are in, they ultimately should derive their identity from the Bible. But this presents an ongoing problem. The Bible (whether Old or New Testament) was written in different cultural settings than the one Christians are in today. There are, of course, varying degrees of difference, but all cultures are different from those of biblical times. In the case of the

8 The Group and the Individual in Salvation: from: After Imperialism
Author(s) Thielman Frank
Abstract: First, evangelical Christianity, with its emphasis on the worldwide proclamation of the Gospel, has traditionally been strongest in North America.¹ The roots of evangelical Christianity in North America, however, lie firmly planted in the middle-class values of nineteenth-century American culture.² Did the missionaries who were a product of North American evangelicalism export the individualism of their culture to other places along with the Gospel, as if

12 Forging Evangelical Identity: from: After Imperialism
Author(s) Yu Carver T.
Abstract: In the last fifty years, the world has witnessed some rather drastic changes. From the Christian perspective, the most significant changes may crudely be epitomized by two juxtaposed pictures. One picture is the unrelenting acceleration of secularization disseminating from the West, or, more accurately, from the North. The other is that of Christian expansion in Africa, Latin America, and Asia. Combined, these two pictures pose a serious challenge for theological educators.

Book Title: An Introduction to the New Testament-2nd Edition
Publisher: The Lutterworth Press
Author(s): Robbins C. Michael
Abstract: This second edition of An introduction to the New Testament provides readers with pertinent material and a helpful framework that will guide them in their understanding of the New Testament texts. Many new and diverse cultural, historical, social-scientific, sociorhetorical, narrative, textual, and contextual studies have been examined since the publication of the first edition, which was in print for twenty years. The authors retain the original tripartite arrangement on 1) The world of the New Testament, 2) Interpreting the New Testament, and 3) Jesus and early Christianity. An appropriate book for anyone who seeks to better understand what is involved in the exegesis of New Testaments texts today.
Link: http://www.jstor.org/stable/j.ctt1cg4mm1

Introduction from: An Introduction to the New Testament
Abstract: Probably no group of religious writings has influenced the Western world more than the New Testament. Its appealing message of the life and work of Jesus Christ has profoundly influenced and even transformed millions of lives. It has inspired the authors of such literary classics as The City of God, Paradise Lost, andPilgrim’s Progress. New Testament stories are read, rehearsed, and recited during the Christmas and Easter holidays. The Protestant work ethic derived from the New Testament. In the academic areas of ethics and philosophy, this provocative collection confronts the contemporary person with the ageless questions of ultimate concern:

3 The Language of the New Testament from: An Introduction to the New Testament
Abstract: In what language was the NT originally written? Almost all of the NT authors were Jews, but not a single book was written in Hebrew or Aramaic (a related Semitic language).¹ All of the NT books were written when Rome ruled the Mediterranean world, but none were written in Latin. Therefore we must turn to the one language prevalent during that period: ancient Greek. We have over five thousand manuscript copies of the NT written in Greek from the mid-second to the twelfth centuries. The earliest versions of the NT were in Syriac, Coptic, and Latin (as early as the

9 Reconstructing a Chronology of Jesus’s Life from: An Introduction to the New Testament
Abstract: How challenging is this venture? First, if our interest is in the last few years of a life lived two thousand years ago, of which we have multiple records (with challenging parallels), any one of which can be read in one to four hours; second, if they may be based upon numerous different ancient calendars in the target multicultural world each with different cultural points of interest and different annual calendar systems, both lunar and solar; and third, if our goal is to develop a chronology of that life with this diverse information, then many may conclude that it is

10 The Historical Jesus from: An Introduction to the New Testament
Abstract: We began in the previous chapter with the task of recovering a chronology of the life of Jesus with its challenges of minimal external points of reference, multiple calendrical systems within which to insert data, multicultural varieties of fixing days or holy days or years within an annual calendar, and the like. Knowing as much as possible about Jesus and his world certainly makes the venture worthwhile, but the writers of the early “biographies” of Jesus seemed little concerned about certain time issues and quite unsuspecting of the obsessions that we as their eighteenththrough twenty-first-century readers would entertain.

15 Emerging Christian Orthodoxy: from: An Introduction to the New Testament
Abstract: In reaction to the internal threats of Gnosticism and in response to external pressures from both Judaism and the Roman government, early Christianity began to consolidate and define itself as a distinct institution. The passage of time, which brought further delay to the hope of Christ’s near return, also prompted some rethinking about the church’s identity and mission in the world. What resulted from these developments is typical of most religious groups of the third and fourth generations.

Introduction: from: Restorative Christ
Abstract: The city streets exhibit a peculiar justice. Poets, filmmakers and songwriters romanticize it, but many of those found at the margins of city life must live by it. It is an adversarial justice, often enacted violently. It is a world where “just desserts” are meted out with Old Testament severity. Occasionally this includes demanding a “ life for a life.” Security guards regulate access to many nightclubs and entertainment venues on the main strips. Cloistered inside the boardrooms and backrooms, albeit with slightly more sophistication, the same, adversarial justice reigns. Found amidst the rough justice of the alleyways, the clubs

Book Title: Reading Scripture with the Saints- Publisher: The Lutterworth Press
Author(s): Fowl Stephen E.
Abstract: Reading Scripture with the Saints is a small museum. On its pages hang portraits of Christianity’s “masters of the sacred page": Gregory of Nyssa, Augustine of Hippo, Benedict of Nursia, Maximus Confessor, Thomas Aquinas, Martin Luther and Charles Wesley. Other, surprising figures also appear, such as Shakespeare, Washington and Lincoln. How did these figures from history interpret Scripture? What might their diverse approaches teach today’s readers of the Old and New Testaments? What is missing in contemporary biblical interpretation that an awareness of the history of exegesis might complete? Join C. Clifton Black as he traverses the Bible, Church History, systematic theology, Elizabethan drama and American politics. Reading Scripture with the Saints retrieves pre-modern insights for a post-modern world.
Link: http://www.jstor.org/stable/j.ctt1cgdw89

8 “NOT OF AN AGE, BUT FOR ALL TIME” from: Reading Scripture with the Saints
Abstract: In the slender space of twenty years not one but two corpora exploded the course of English language and literature. Two centuries separate Goethe (1749–1832) from Luther’s Bible (1534). Pushkin (1799–1837) consolidated Russia’s vernacular a century after East Slavic’s push and pull between Church Slavonic and Peter the Great (1672–1725). From 1590 to 1611 England witnessed the emergence of bothShakespearean poetryandthe King James Bible. The world has never been the same since. The Bard of Avon is now regarded as the preeminent dramatist on the world’s stage; no book has been published more often,

Bridge from: Returning to Reality
Abstract: In Part Two I will defend the metaphysical vitality of Christian Platonism from the strident antagonism this reality vision receives from the conceptual reflexes of modern philosophy and theology. The outlooks on truth, meaning, and power that are native to the modern world find it compellingly obvious that Christian Platonism is—thankfully—long obsolete, was always intellectually impossible, and remains theologically corrupting.

5 Apocalyptic Dualism: from: The Scarlet Woman and the Red Hand
Abstract: The divergent interpretations of the texts of Northern Ireland apocalyptic eschatology and the semantic oscillations between hope and fear exhibited in evangelical hermeneutics substantiate Montrose’s definition of a text as a site of “convergence of various and potentially contradictory cultural discourses.”¹ This chapter examines the nature of these discourses and how apocalyptic-eschatological language was expressed in the rhetoric of Northern Ireland evangelicalism. More specifically, chapter 5 explores the ways in which apocalyptic-eschatological worldviews corresponded to the political convictions of evangelical interpretive communities. The aim is thus to investigate how the political and social rhetoric emanating from these evangelical communities corresponded

Conclusion from: The Scarlet Woman and the Red Hand
Abstract: As we approach the final stage of our study, it is appropriate to recapitulate the basic aim of the whole project. The task was to consider the ways in which apocalyptic-eschatological language contributed to the formation of evangelical worldviews during the Troubles. Through its comprehensive exploration of this issue, this study has traversed some of the most salient and pressing issues not only of millennial studies and the historiography of the Troubles but also of contemporary hermeneutics and critical theory. Underlying the various strands of the argument has been a unifying intention to initiate a mutually enriching conversation among a

Book Title: Why Resurrection?-An Introduction to the Belief in the Afterlife in Judaism and Christianity
Publisher: The Lutterworth Press
Author(s): Blanco Carlos
Abstract: Few questions exert such a great fascination on human conscience as those related to the meaning of life, history, and death. The belief in the resurrection of the dead constitutes an answer to a real challenge: What is the meaning of life and history in the midst of a world in which evil, injustice, and ultimately death exist? Resurrection is an instrument serving a broader, more encompassing reality: the Kingdom of God. Such a utopian Kingdom gathers the final response to the problem of theodicy and to the enigma of history. This book seeks to understand the idea of resurrection not only as a theological but also as a philosophical category (as expression of the collective aspirations of humanity), combining historical, theological, and philosophical analyses in dialogue with some of the principal streams of contemporary Western thought.
Link: http://www.jstor.org/stable/j.ctt1cgdxgw

Introduction from: Why Resurrection?
Abstract: The fundamental question is that of theodicy: What is the meaning of life and history in the midst of a world in which evil, injustice, and ultimately death persist and seem to achieve a constant triumph

5 The Kingdom of God from: Why Resurrection?
Abstract: The belief in the persistence of life after death is not a goal in itself. People who believe in immortality of the soul and in resurrection of the dead do not do so just to state that personal identity will endure. They do so in order to state that the personal identity will endure in a different world, in a different kind of life. The belief in life beyond death is therefore meant to affirm that there is a new world waiting for us, and that life on Earth is not the definitive, final reality.

2 The Origins of Atheism from: The Atheist's Primer
Abstract: The origins of Western atheism lie in classical antiquity, in which first developed a naturalistic and empirical explanation of the world. Already visible in Greece in the philosophy of the Sophists of the second half of the fifth century B.C., this replacement of divine by natural causation became much more pronounced in the later schools of Epicurean Materialism and Scepticism. It is not easy to say precisely why this occurred, and why the old mythological conception of the gods as the sole agents of creation should have declined so rapidly. Various explanations have been offered. Gaskin suggests that the multiple

4 The Problem of Evil from: The Atheist's Primer
Abstract: The existence of evil in the world is regarded by most atheists as the principal objection to the existence of God, called by the Roman Catholic theologian Hans Küng the ‘rock of atheism’. By ‘evil’ is meant the fact of pain and suffering and the ‘problem’ that it poses for religious belief is not hard to see. How can evil exist in a world created by an omnipotent and omni-benevolent God? For the positive atheist this question exposes an insuperable inconsistency within religious belief, thereby invalidating the claim that any God exists. Nor, I should add, is discussion confined to

Book Title: Storied Revelations-Parables, Imagination and George MacDonald’s Christian Fiction
Publisher: The Lutterworth Press
Author(s): Peterson Eugene H.
Abstract: George MacDonald, the Victorian poet and theologian, observed that his was a culture saturated with Christian jargon but often void of a profound understanding of the gospel for its own time and culture. The language of Scripture no longer penetrated people’s hearts, thoughts, and attitudes; it no longer transformed people’s lives. MacDonald, called to be a pastor, turned to story and more specifically the "parabolic" as a means of spiritual awakening. He created fictive worlds in which the language of Jesus would find a new home and regain its revelatory power for his particular Victorian audience. 'Storied Revelations' explores the interface between the Bible and George MacDonald’s fiction. The way Jesus uses language in the parables sheds light on our understanding of MacDonald’s careful use of language in his fiction. Further still, many of MacDonald’s stories are infused with the language of the Bible, often in rather surprising ways.
Link: http://www.jstor.org/stable/j.ctt1cgdztj

4 Beyond the Culture of Cutthroat Competition from: The Crisis of Global Capitalism
Author(s) Zwick Louise
Abstract: Pope Benedict XVI’s social encyclical, Caritas in Veritate, took the economic world by surprise.¹ While readers on both the right and the left were waiting for more statements about capitalism and socialism, they found instead a challenge to Catholics and other people of good will toward a profoundly new way of understanding business enterprise. The Pope did not approve the status quo, but in what he called the socialmagisterium, addressed the global dimension of the social question understanding of what has been happening in the contemporary international economic scene. Benedict recognizes the disconnect between the Word of the Gospel

9 Common Life from: The Crisis of Global Capitalism
Author(s) Rtherford Jonathan
Abstract: The buildings of Canary Wharf in east London are huge factories of information and communications that have grown out of the old industrial structure of the Docklands. There are no longer any cranes on West India Dock lifting heavy goods from the holds of ships, very few workers engaged in physical toil, and no trade routes from the workshop of the world to the four corners of empire. The hard lives this industrial economy sustained have been made redundant. The new engines of Western capitalism are companies like Credit Suisse, HSBC, Citigroup and Morgan Stanley. The new trade routes are

Book Title: Radical Embodiment- Publisher: James Clarke & Co
Author(s): Nikkel David H.
Abstract: "Radical embodiment" refers to an anthropology and an epistemology fundamentally rooted in our bodies as always in correlation with our natural and social worlds. All human rationality, meaning, and value arise not only instrumentally but also substantively from this embodiment in the world. Radical embodiment reacts against Enlightenment mind-body dualism, as well as its monistic offshoots, including the physicalism that reduces everything to component matter-energy at the expense of subjectivity and meaning. It also rejects certain forms of postmodernism that reinscribe modern dualisms. David H. Nikkel develops the perspective of "radical embodiment" by examining varieties of modern and postmodern theology, and the nature and role of tradition-in terms of linguistic and non-linguistic experience, the religion and science dialogue on the nature of consciousness, and the immanent and transcendent aspects of God.
Link: http://www.jstor.org/stable/j.ctt1cgf0ht

3 The Body in Tradition from: Radical Embodiment
Abstract: Before directly expounding the substance of the body in tradition, I will begin with a more formal consideration of the “radicalness” of radical embodiment. Etymologically, radicalliterally means getting to the roots of something. Our bodies as they orient us in an environment, a world, are the very roots which make possible all our living, knowing, and valuing. As such they limit and define us at the same time they grant us all our potentialities. Constructivist-essentialist debates are parasitic upon (and typically tacitly assume) the range of possibilities our bodies provide. We are normally aware of our ubiquitous rootage in

6 The Postmodern Spirit and the Status of God from: Radical Embodiment
Abstract: 2) Humans and animals live in interconnection with one another and with the world. Persons never exist

Book Title: The Gift of the Other-Levinas, Derrida, and a Theology of Hospitality
Publisher: James Clarke & Co
Author(s): Bouma-Prediger Steven
Abstract: We live in an age of global capitalism and terror. In a climate of consumption and fear the unknown Other is regarded as a threat to our safety, a client to assist, or a competitor to be overcome in the struggle for scarce resources. And yet, the Christian Scriptures explicitly summon us to welcome strangers, to care for the widow and the orphan, and to build relationships with those distant from us. But how, in this world of hostility and commodification, do we practice hospitality? In The Gift of the Other, Andrew Shepherd engages deeply with the influential thought of French thinkers Emmanuel Levinas and Jacques Derrida, and argues that a true vision of hospitality is ultimately found not in postmodern philosophies but in the Christian narrative. The book offers a compelling Trinitarian account of the God of hospitality—a God of communion who “makes room" for otherness, who overcomes the hostility of the world though Jesus’ life, death, and resurrection, and who through the work of the Spirit is forming a new community: the Church—a people of welcome.
Link: http://www.jstor.org/stable/j.ctt1cgf0nw

Book Title: Life in the Spirit-A Post-Constantinian and Trinitarian Account of the Christian Life
Publisher: James Clarke & Co
Author(s): snavely Andréa D.
Abstract: Christians are united in saying that the Christian life is a life in the Spirit. But the unity breaks down when explaining how the Christian life is a life in the Spirit. Life in the Spirit is the first book to engage the post-Constantinian critique of the church with the field of Spirit Christology. Building upon the work of post-Constantinians John Howard Yoder and Stanley Hauerwas and upon the Trinitarian Spirit-Christology of Leopoldo Sánchez, this account provides a framework for seeing one’s Christian life as one transformed by the Spirit. Snavely rejects the characterisation of life in the Spirit as bringing sinners to faith, and instead proposes that as Jesus lived as the Son of the Father in the Spirit, the Spirit also makes other sons of the father in the image of Jesus. This Trinitarian interpretation shows the Christian life as being one of total trust in God with one’s own life, and after death living in Jesus’ resurrected life in the Spirit. Snavely’s account calls for a reimagining of the church and the Christian life in terms of ecclesial structure, Christian discipleship and the Christian view of marriage. Life in the Spirit will not only help Christians to have a better understanding of the place of vocation in the world as witnesses to the lordship of Jesus Christ, but it will also promote unity in the body of Christ based on the actual unity that all his adopted sons and daughters already have by belonging to Jesus Christ’s life in the Spirit.
Link: http://www.jstor.org/stable/j.ctt1cgf0pd

Introduction from: The Joshua Delusion?
Abstract: It would be interesting to conduct an opinion poll of Christians in order to discover what the biggest obstacle to delving into the Old Testament is today. For some it might be the detailed laws; for others it might be the repetitive histories and genealogies, or it might be the alien or perhaps seemingly irrelevant world that is presented there. But I suspect that for many the problem is often that of pictures of genocide and violence, especially now that we are all too familiar with harrowing scenes of violence and its aftermath on our TV screens. How is this

3. Clearing the Ground: from: The Joshua Delusion?
Abstract: We saw in chapter 2 that the significance of the book of Joshua is not restricted to what it might have ‘originally meant’. To read it as a ‘revelatory text’ – as Christian Scripture – means that the text is used in ways that go beyond what it ‘originally meant’, such as in the case of Rahab’s story. The ‘world of the text’ portrayed in Joshua has a ‘plenitude’ of meanings, meanings evoked as it is read in new situations and contexts. But this is notto say that we can use it as we please if we are to

4. Reading Joshua from: The Joshua Delusion?
Abstract: In this chapter I would like to present something of an exploration of the story of Joshua as a text in the context of the Old Testament. I am concerned with tackling the question of what Joshua is about as a piece of discourse within the world of the Old Testament. I do not intend to address the question of Joshua’s Christian significance here – that will come in the next chapter where I shall consider how the plenitude of the text may be explored well in new Christian contexts as new questions are put to the text. Here, I

Book Title: Groundless Gods-The Theological Prospects of Post-Metaphysical Thought
Publisher: James Clarke & Co
Author(s): Hall Eric E.
Abstract: Groundless Gods: The Theological Prospects of Post-Metaphysical Thought' deals with possible interpretations of an emerging interest in contemporary theology: postmetaphysical theology. This book attempts to openly come to grips, not only with what metaphysics and postmetaphysics imply, but also with what it could mean to do or not do theology from the standpoint of the nonmetaphysician. The book asks, for instance, whether this world has any singular definition, and whether God is some being standing apart from the world or an experience within the world.
Link: http://www.jstor.org/stable/j.ctt1cgf0zj

Metaphysics, Its Critique, and Post-Metaphysical Theology: from: Groundless Gods
Author(s) HALL ERIC E.
Abstract: Metaphysics has recently made a comeback. It is not at all clear whether this is good news, bad news, or something in between. One reason for this uncertainty lies in the still open question of what returns with metaphysics: what commitments, presuppositions, worldviews, and actions? No doubt, some might hold that this description is already misleading since metaphysics has never been absent, only confusedly and ruinously neglected metaphysics has acted as avia absconditafrom which we have taken but a short hiatus. Others might react with deep concern, fearing that all achievements of past battles against this “totalizing” power

2 The Centrality of Contextual Theology for Christian Existence Today from: Contextual Theology for the Twenty-First Century
Author(s) Haire James
Abstract: Contextual theology is increasingly central for Christian existence throughout the world. It is central because Christianity is growing in the Global South, that is, in the world of contextual theologies, or theologiae in locoas they were first called. It is central because these contextual theologies of the Global South are lived out in communities’ lives but not always recognized for what they are. It is central because often in the Global North, and in the Global South, too, these contextual theologies are regarded as of little significance for Christian existence throughout the world, including in their own places. Asia

5 Context, Controversy, and Contradiction in Contemporary Theological Education: from: Contextual Theology for the Twenty-First Century
Author(s) Paa Jenny Te
Abstract: I will always hold dear the memory of my youngest granddaughter’s first birthday party. What a stunningly happy occasion it was as those with whom Reitu has the closest familial ties and thus those who bring to bear the greatest social, spiritual, emotional, economic, and educational influence upon her life came together to celebrate her first year in God’s world.

8 Mission as an Invitation to the Feast of Life: from: Contextual Theology for the Twenty-First Century
Author(s) Keum Jooseop
Abstract: The World Missionary Conference held in Edinburgh, Scotland, in 1910, has long been regarded as the historic landmark of world mission and the modern ecumenical movement. It is important to remember that one of the outcomes of Edinburgh 1910 was a desire to seek and attain unity in mission. Particularly, Commission VIII’s report and discussion emphasizes the importance of practical measures between mission societies of different nationalities and denominations to find agreements in the “mission fields” in order to avoid competition, duplication, and division of missionary efforts.¹ The commission insisted on the importance of learning to know each other, of

Book Title: The Hermeneutical Self and an Ethical Difference-Intercivilizational Engagement
Publisher: James Clarke & Co
Author(s): Chung Paul S.
Abstract: In response to the religious and spiritual transition experienced in our modern world, Chung creates a postcolonial framework for inter-religious exchange, focussing on issues of interpretation, moral deliberation and ethical praxis. He investigates the relationship between hermeneutical theory and ethics and produces a new theory for intercivilizational dialogue, studying theological-philosophical theory of interpretation, ethics, the experience of cultural hybridity and inter-civilisational alliance, set within multiple horizons and diverse contexts
Link: http://www.jstor.org/stable/j.ctt1cgf16n

1. Interpretation and Experience from: The Hermeneutical Self and an Ethical Difference
Abstract: Friedrich D. Schleiermacher (1768–1834) is the founder of modern Protestant theology, as well as the father of modern hermeneutics. When he lived in Berlin, Schleiermacher was in close personal contact with Friedrich Schlegel and the other Romantics, kindling his interest in hermeneutics. Schleiermacher argues that the universe is active and reveals itself to us at every moment. An impact of the universe on us is to accept everything individual as a part of the whole. Individual ability depends upon the prior activity of the universe. Our place in the universe (or “being-in-the-world” in Heideggarian fashion) transcends both our cognitive

3. Phemenology and Hermeneutics from: The Hermeneutical Self and an Ethical Difference
Abstract: Dilthey in his later years came to appreciate Husserl’s (1859–1938) teachings, which avoid psychological reasoning and articulate the importance of the idea of evidence and a methodological procedure in cognitive analyses. Husserl’s Logical Investigations, published in two volumes in 1900 /1901, created phenomenology, including a new insight into hermeneutical theory. Husserl takes issue with Dilthey’s notion of worldview associated with historicism, because he believes that Dilthey depends on knowledge of historical relativity, causing the absolute validity of any particular life-interpretation, religion, or philosophy to disappear. The formation of a historical consciousness destroys “the belief in the universal validity” undertaken

4. Understanding and Linguistic Experience from: The Hermeneutical Self and an Ethical Difference
Abstract: Heidegger (1884–1976) studied Husserl’s early writings and worked as his assistant in 1916, and succeeded Husserl in the chair at the University of Freiburg in 1928. Unlike Husserl, Heidegger’s basic conviction is that we do not study our activities by bracketing the world, because we are always “in-the-world.” Heidegger in his early career declared that the fundamental question of metaphysics is the question of Being: “why is there anything at all rather than nothing?” He sought to discover Being or reality (later called a new ground of meaning) by beginning with authentic human existence. This project introduces us to

11. Discourse Ethics and Communicative Rationality from: The Hermeneutical Self and an Ethical Difference
Abstract: “The end of ideologies” has changed into the end of history,¹ according to Fukuyama: liberal democracy constitutes the end point of humankind’s ideological evolution and the final form of human government; and, finally, liberal democracy forms the end of history.² In the phase of late capitalism embedded within the empire and the end of ideologies, a lifeworld is violated, reified, and colonized by political power, capital dominion, and mass media. In taking issue with this process of colonizing the lifeworld, Habermas’s notion of communicative moral practice becomes a counter proposal to “the end of ideologies” and can be endorsed as

16. Interpretation as Conflict and Creativity: from: The Hermeneutical Self and an Ethical Difference
Abstract: Zhu Xi’s hermeneutics of investigation (“pilgrimatics of self-cultivation”)¹ demonstrates a hermeneutical theory in a dialectical revealing of the Heavenly Principle, Dao, in connection with human methodological, empirical investigation of things in the world. Zhu Xi’s greatness can be seen in his remarkable ability to

1 Religious Pluralism and John Hick from: Christian Theology and Religious Pluralism
Abstract: More than any other time in the history of Western civilization, we are living today in a period of increasing religious plurality. it is becoming more common for persons living in many of the urban and suburban cities in the United States and around the world to have neighbors and acquaintances that are Jews, Muslims, Hindus, or Buddhists. In addition to familiar church buildings, it is now commonplace to find synagogues, mosques, and temples in many cities and even rural areas. The estimated Muslim population in the united States is now five million and growing.¹ Already by September of 2000,

3 Hick’s Theology of Religious Pluralism from: Christian Theology and Religious Pluralism
Abstract: Having considered hick’s philosophy of pluralism in the last chapter, I am now ready to examine Hick’s theology of pluralism, concentrating especially on his Christology for a pluralistic age. as one of the leading philosophers of religion of our time, hick has not only been active in the contemporary theological scene, his contributions, particularly in the area of Christology, have been very significant. Specifically, hick has attempted to advance the limits of the traditional boundaries of Christology beyond the understanding of Christ and Christianity to the world of religions. Traditionally, Christianity has always confessed Jesus of Nazareth as god incarnate,

Conclusion from: Christian Theology and Religious Pluralism
Abstract: As I stated at the beginning of the study, my purpose in writing this book was to examine John hick’s theology of religious pluralism with special regard to his rejection of the traditional Christian understanding that Jesus of Nazareth is “God incarnate, who came to die for the sins of the world and who formed the church to proclaim this.”¹ Hick’s negation of such a central tenet of orthodox Christianity is essential to his project of establishing religious equality among major religions, because, in hick’s own words, “if he [Jesus] was indeed god incarnate, Christianity is the only religion founded

Introduction: from: Sacramental Presence after Heidegger
Abstract: The Heideggerean cry to “overcome” metaphysics understood as “onto-theology” continues to reverberate throughout the continental world and beyond. Ever since Martin Heidegger’s resurrection of the Seinsfrageand his subsequent turn to time and language as the horizon of Being, philosophers and theologians courageous—or perhaps naïve—enough to grapple with the Heideggerean corpus have been struggling to come to grips with the implications of Heidegger’s claims. According to many commentators, this is a task that in the Catholic world has only just begun.

4 The Meaning of Jesus’ Death from: Jesus and the Cross
Abstract: In the previous chapter I argued for the viability of a theological engagement with history for the purpose of informing our theology of the atonement with the historical intention of Jesus of Nazareth. The task now is to discuss what can be known of the world of meaning that Jesus constituted for his death and then, in the next chapter, to bring these results to bear on our understanding of Christian atonement. Easy enough perhaps to state, a rather more difficult task in practice. Indeed, the endeavor threatens to become all-consuming; John Meier’s four-volume work is ample evidence of the

1 Introduction: from: Justification in a Post-Christian Society
Author(s) GUNNER GÖRAN
Abstract: Lutheran tradition has been of immense importance not just within the churches in quite a lot of countries worldwide but also for society and culture in general. Ideas within Reformation theology have in various ways influenced education, health care, attitudes to work, economy, and politics. This impact of Lutheran tradition has been based on particular theological positions that have been developed in different ways. Some of these positions are the doctrine of justification by grace alone, the idea that the Bible has a particular role as a source for theological reflection, the doctrine of original sin, the idea of a

7 Outside Paradise: from: Justification in a Post-Christian Society
Author(s) GRANTÉN EVA-LOTTA
Abstract: What is a reasonable Lutheran understanding of Original Sin today? Is it possible to defend a doctrine of Original Sin in a society where a scientific world view is widely accepted? If so, how can this doctrine be developed and renegotiated? These are some of the questions I have dealt with in a study on Original Sin in Lutheran theology with the title “Outside Paradise.”¹

8 Lutheran Spiritual Theology in a Post-Christian Society from: Justification in a Post-Christian Society
Author(s) JOHANNESSON KARIN
Abstract: Many scholars studying how religious faith develops around the world today emphasize one important transition. Linda Woodhead and Paul Heelas, following the philosopher Charles Taylor, characterize this ongoing transformation as a spiritual revolution.¹ It reveals itself, inter alia, as a growing interest in a multifaceted variety of activities associated with various religious traditions that have one important thing in common. They have traditionally been conceptualized as spiritual training since they have been assumed to contribute to a more flourishing relationship with God or a deeper contact with a spiritual reality. Yoga, pilgrimages, and meditation are examples of such undertakings.

9 Lutheran Theology and Dialogical Engagement in Post-Christian Society from: Justification in a Post-Christian Society
Author(s) CHILDS JAMES M.
Abstract: In Canadian philosopher Charles Taylor’s massive and highly regarded work, he has examined the impact of a long and continuing process of secularization on our views of religion in society.¹ In the societies of the Western world we commonly see secularization as implicated in the development of our post-Christendom age and the emergence of post-Christian society. Post-Christendom and post-Christian are not terms that Taylor employs. However, he sees one expression of secularity to be the public sphere “emptied of God or any reference to ultimate reality” and the norms of our various spheres of activity devoid of any reference to

10 Physicality as a New Model for Lutheran Ethics in a Multicultural Global Community from: Justification in a Post-Christian Society
Author(s) PERRY RICHARD J.
Abstract: In this chapter I explore the practice of physicality by some African and European American elders within the Lutheran communion. My claim is that this practice establishes a new model for Lutheran ethics in a multicultural global community. Physicality I define as “the act of intentionally placing one’s body into public spaces as a means of expressing concerns for justice in the world.”¹ At the core of physicality is God’s justifying grace. These elders carried their bodies, anchored by their faith in a justifying God, from the sanctuary of their churches to the streets where God was also active with

12 Contra Philosophos: from: Justification in a Post-Christian Society
Author(s) ALFSVÅG KNUT
Abstract: A number of scholars have noted the continuity between the late medieval movement called via modernaand typically modern philosophical emphases.¹ Until the fourteenth century, it was commonly accepted in European thought that human beings’ position as a part of the universe made it impossible for them to get to know reality in its totality. This necessitated the use of a variety of rhetorical strategies in exploring the world, conceptual analysis being but one of them, and not necessarily the most appropriate one. Thevia modernaestablishment of univocity as the epistemological ideal changed this. The understanding of the knowing

Book Title: Grasping Truth and Reality-Lesslie Newbigin's Theology of Mission to the Western World
Publisher: James Clarke & Co
Author(s): Le Roy Stults Donald
Abstract: When Lesslie Newbigin returned to Britain in 1974 after years of missionary service, he observed that his homeland was as much a mission field as India, where he had spent the majority of his missionary career. He concluded that the Western world needed a missionary confrontation. Instead of the traditional approach to missions, however, Newbigin realized that the Western world needed to be confronted theologically. From his earliest days at Cambridge University, Newbigin developed the theological convictions that shaped his understanding of the Christian faith, and he used these theological convictions as criteria to evaluate the belief system of Western culture and to provide an answer to its dilemma. The Enlightenment reintroduced humanism and dualism into Western culture, which resulted on the loss of purpose and the rise of skepticism. This book discusses Newbigin's theological convictions and how they factored into both his critique of and his solution to Western culture's spiritual and worldview problems. Donald Le Roy cleverly explains Newbigin's solution to reintroduce the Christian belief system into Western culture in order to restore purpose and truth to Westerners and put them back in contact with true reality through Jesus Christ.
Link: http://www.jstor.org/stable/j.ctt1cgf353

2 Missionary Theologian from: Grasping Truth and Reality
Abstract: J. h. Oldham, one of early twentieth century’s greatest missionary statesmen, planted in Newbigin’s mind the idea that the Western world is a potential place for mission. Oldham was present at the ecumenical conference held in Jerusalem in 1928 and he began to raise questions about the gospel and secular culture, but they were not perceived as central to the missionary concerns of the time. They reappeared at The Edinburgh Quadrennial of 1933. Newbigin recalls:

Introduction from: Our Only Hope
Abstract: Years ago, I heard a sermon about hope as I sat with my baby girl near the back of our Episcopal church. The preacher urged the congregation to face life’s challenges with hope. He gently criticized the parishioners for their tendency to sit back and let life go by, and he championed instead more active, responsible, and upbeat engagements with the world. He proclaimed the virtue of making a difference in one’s own life and in the world by adopting an attitude of hopefulness. I listened to this sermon from within the depths of an overwhelming bout of depression. I

5 Our Only Hope from: Our Only Hope
Abstract: Chapter 1 described Jürgen Moltmann’s future-determined, creationfocused, ideologically-modern, hope in the passible God who has been brought to suffer with humanity by Jesus Christ’s suffering and death. I followed the sketch of Moltmann’s theological hope with examples of Moltmannian hope and its humanist, this-worldly hope in the changes that responsible, hopeful actions can make. In chapter 2, I noted what an exclusive reliance on Moltmannian hope loses: non-modern imagination, divine impassibility, Christ’s two natures, heaven, transcendent human flourishing, and apparently irresponsible discipleship. Chapter 3 considered patristic and Thomistic presentations of theological hope and twenty-first-century treatments of hope from theologians appreciative

4 The Contest for the Succession to the Throne of Saul (2 Samuel 2–4) from: The Fate of Saul's Progeny in the Reign of David
Abstract: In chapter 3, I outlined the methodology of the present study, namely, narrative criticism. In discussing the narrative critical method, I pointed out the centrality of the final form of the text in its analysis, not the text’s prehistory. Additionally, I noted the historary¹ nature of biblical narrative, which ontologically arises from the ground of history, existentially inhabits a literary sphere, and teleologically drives towards a theological goal; and I also noted how all of these trajectories have to be kept in tension for a proper explication of the world of the biblical narrative text. I also explored the various

1 Influences and Foundations from: The Philokalia and the Inner Life
Abstract: Explorations of the inner world of human beings might reasonably be expected to be dependent upon the outer world in which they live: its culture, its history, traditions, assumptions, language and beliefs. Such things influence the way in which we perceive ourselves and thus, at least potentially, the way in which we think. If we are to understand properly what the authors and compilers of the Philokaliahad to say about the inner life it would therefore seem to be important to consider the nature of their outer world, and especially its anthropological assumptions and beliefs. However, this immediately presents

4 Mental Well-Being from: The Philokalia and the Inner Life
Abstract: As in previous chapters, it will be helpful first to consider what the traditions of understanding were in the classical world and amongst the Desert Fathers, especially Evagrios. However, at this point some complicating problems of

6 On Thoughts and Prayer from: The Philokalia and the Inner Life
Abstract: If the Philokaliais concerned with mental well-being, or with the proper ordering of the inner life of thoughts, then its only understanding of this is in the context of prayer. It is concerned primarily with prayer, yet it insists that prayer may only be properly understood and practised if attention is given first to the world of thoughts. This understanding of an inextricable relationship between thoughts and prayer runs all the way through thePhilokalia.

4 Interpreting Text A1: from: A Double Vision Hermeneutic
Abstract: In the double vision hermeneutic I delineated in chapter 3, I had emphasized the intersubjective factor, i.e. the intersubjective experience of shì. Developing from the hermeneutic of Gadamer, I have drawn attention to the cultural-linguistic effect ofshìas part of the larger body of Chinese traditionary texts, andshìas culturally inborn and subjectively experienced within myself, which together form an intersubjective experience. Thus,shìis something that is external to me, the interpreting subject but yet simultaneously exists as an intrinsic element in me. in other words, withshìas part of my inner world acting as a

3 God in Your Grace Transform the World from: Theology in Language, Rhetoric, and Beyond
Abstract: The New Testament witness that God graciously sent Jesus Christ into the world has to be the preeminent transforming act overshadowing every other transformation, past or future. The gospel writer John says: “And the Word became flesh and dwelt among us, full of grace and truth” (John 1:14). Paul too tells the church at Rome that “all have

Book Title: Hope and the Longing for Utopia-Futures and Illusions in Theology and Narrative
Publisher: James Clarke & Co
Author(s): Boscaljon Daniel
Abstract: At present the battle over who defines our future is being waged most publicly by secular and religious fundamentalists. 'Hope and the Longing for Utopia' offers an alternative position, disclosing a conceptual path toward potential worlds that resist a limited view of human potential and the gift of religion. In addition to outlining the value of embracing unknown potentialities, these twelve interdisciplinary essays explore why it has become crucial that we commit to hoping for values that resist traditional ideological commitments. Contextualized by contemporary writing on utopia, and drawing from a wealth of times and cultures ranging from Calvin’s Geneva to early twentieth-century Japanese children’s stories to Hollywood cinema, these essays cumulatively disclose the fundamental importance of resisting tantalizing certainties while considering the importance of the unknown and unknowable. Beginning with a set of four essays outlining the importance of hope and utopia as diagnostic concepts, and following with four concrete examples, the collection ends with a set of essays that provide theological speculations on the need to embrace finitude and limitations in a world increasingly enframed by secularizing impulses. Overall, this book discloses how hope and utopia illuminate ways to think past simplified wishes for the future.
Link: http://www.jstor.org/stable/j.ctt1cgf5h7

Introduction: from: Hope and the Longing for Utopia
Author(s) Boscaljon Daniel
Abstract: With the blessings of technology, we have infused the twenty-first-century world with matters of the moment: we have acquired a taste for what occurs now and no longer have the patience to suffer our dreams to come to fruition. Marketers create a craving for consumption, convenience, and certainty: they frame digital technologies as tools whose use is restricted to temporarily satiating such demands. eliminating the arduous temporal gap that more ephemeral goods demand, our world provides a series of superficial goods whose certain attainment encourages us to sacrifice the search for that which would provide more authentic fulfillment. Because distractions

11 The Coming Community: from: Hope and the Longing for Utopia
Author(s) Hall W. David
Abstract: From the mid-sixteenth century onward, the worldview that has come to dominate in those societies that draw their

Book Title: Between Vision and Obedience - Rethinking Theological Epistemology-Theological Reflections on Rationality and Agency with Special Reference to Paul Ricoeur and G.W.F. Hegel
Publisher: James Clarke & Co
Author(s): Ille George
Abstract: The present study seeks to respond theologically to current discussions about ideas of self from the perspective of God’s action in and towards the world. Its aim is to trace a view of rationality that follows the drama of God’s engagement with the world, thus involving dying and resurrection, ascesis and abundance, suffering witness and Eucharistic communion. Since, as Calvin notes, knowledge of God and knowledge of self are intimately bound together, this exercise of discerning the shape of a theological rationality in the present arena of competing promises of meaning and truth is carried out on two levels: the theological and the anthropological.
Link: http://www.jstor.org/stable/j.ctt1cgf5zz

Introduction from: Between Vision and Obedience - Rethinking Theological Epistemology
Abstract: The present study seeks to respond theologically to such a situation from the perspective of God’s action in and towards the world. Its aim is to

[Part I Introduction] from: Between Vision and Obedience - Rethinking Theological Epistemology
Abstract: of disquiet, Ricoeur’s writings display a specific alertness. Because the “world lieth in evil,” responsible

3 Hermeneutics, Creation, and the “Re-enchantment” of the World from: Between Vision and Obedience - Rethinking Theological Epistemology
Abstract: Does Ricoeur’s proposal enable us to experience the world as “Creation”? Can we, following the indication of his thought, not only “think” the truth but know it? With these questions we have reached a turning point. Our investigation so far, while mainly “descriptive,” has already raised a number of theological questions in an effort to ground theologically our experience of the world in general, Ricoeur’s philosophical undertaking in particular. Since, in the Apostle Paul’s words, it is indeed in God that “we live, and move, and have our being” (Acts 17:28), no serious concern for experience and meaning can genuinely

6 Trinitarian Description between Metaphysics and Hermeneutics from: Between Vision and Obedience - Rethinking Theological Epistemology
Abstract: For since, in the wisdom of God, the world did not know god through wisdom, it pleased God through the folly of what we preach to save those who believe. For Jews demand signs and Greeks seek wisdom, but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. For the foolishness of God is wiser than men, and the weakness of God is stronger than men.

Book Title: Spiritual Complaint-The Theology and Practice of Lament
Publisher: James Clarke & Co
Author(s): Bulkeley Tim
Abstract: Every life, and every land and people, has reasons for lament and complaint. This collection of essays explores the biblical foundations and the contemporary resonances of lament literature. This new work presents a variety of responses to tragedy and a world out of joint are explored. These responses arise from Scripture, from within the liturgy of the church, and from beyond the church; in contemporary life (the racially conflicted land of Aotearoa- New Zealand, secular music concerts and cyber-space). The book thus reflects upon theological and pastoral handling of such experience, as it bridges these different worlds. It brings together in conversation specialists from different fields of academy and church to provide a resource for integrating faith and scholarship in dark places.
Link: http://www.jstor.org/stable/j.ctt1cgf6b4

Introduction from: Spiritual Complaint
Abstract: Every life, and every land and people, has reasons for lament and complaint. This collection of essays explores the biblical foundations and the contemporary resonances of lament literature. The editors of this book and many of its contributors have strong connections with Aotearoa, New Zealand. It is fitting, therefore, that the book begins with a lament liturgy responding to the recent Christchurch earthquake (22 February 2011). It ends with a piece considering the “Holy Land” through the eyes of the Shulamith of the Song of Songs. Between these framing laments, a variety of responses to tragedy and a world out

13 Public Lament from: Spiritual Complaint
Author(s) Taylor Steve
Abstract: There has been a surge of scholarship around lament in recent times. Although the initial impetus for this resurgence can be found in the works of both Westermann and Brueggemann, the focus on lament has moved beyond the boundaries of biblical studies and has taken on a particular urgency in light of global events since the turn of the millennium.¹ The first decade of the twenty-first century has seen tragedies which have touched the consciousness of people worldwide. Headline examples include the attack on the world trade centre in 2001, the wars in Afghanistan and Iraq, terrorist bombings in Bali

14 Lament in an Age of New Media from: Spiritual Complaint
Author(s) Garner Stephen
Abstract: “There is nothing new under the sun,” the Teacher remarks in the book of Ecclesiastes, and yet, the constant catch-cry in our contemporary technoculture is that everything is changing and everything is new. The promises of new technologies and media promotes slogans, such as Apple’s “There’s an App for That,” that assert no matter what problem you face, technology can solve it. But even in this bright and shiny world the words of the Teacher still ring true, for there is much that is not new under the sun: bad things happen to good people; good things happen to bad

Foreword from: From Faith to Faith
Author(s) Noble T. A.
Abstract: The early years of the twenty-first century have seen belated recognition of a global revolution in world Christianity. Although many secular commentators were blinded by the decline of the Christian church in Europe and the rise of a fairly militant secular opposition to the church in North America, the Christian church as a whole is in a period of enormous growth, particularly in the southern hemisphere and in some parts of Asia. Historians from Latourette to Walls tell us that this global expansion of the church is a consequence of the sowing of the seed during “great century” of missionary

CHAPTER 8 The Holy Spirit and the Salvific Perfection of the Covenant of Grace from: From Faith to Faith
Abstract: The salvific sufficiency of the various dispensations of the covenant of grace, though variously conceived, is one of the primary soteriological affirmations of covenant theology. The sufficiency of each dispensation rests on the promise of Genesis 3:15, a promise for which the warranty is “the lamb slain from the foundation of the world.” Wesley’s vision of the way of salvation is profoundly shaped by his understanding that this promise and warranty are extended to all of fallen humanity rather than to the elect only, and by his conceiving the salvific sufficiency of the covenant of grace to be concurrent and

13 Reading Paul’s ΔIKAIO-Language. from: Beyond Old and New Perspectives on Paul
Author(s) Hafemann Scott
Abstract: Theologically, we ought to agree with Campbell’s concern to combat all “Western contractualism,” which is so “congenial to modern thought and culture.”¹ Contrary to Paul’s perspective, such a worldview entails “a fundamentally rationalistic and moralistic, and invariably quite individualizing, anthropology” based on “a conception of the human person that primarily governs itself.”² Campbell is right to reject any anthropology in which “an essentially autonomous individual sets off on a quest for salvation driven and governed by her own conceptions.”³

Book Title: The Dialogical Spirit-Christian Reason and Theological Method in the Third Millennium
Publisher: James Clarke & Co
Author(s): Yong Amos
Abstract: Contemporary proposals for Christian theology from post-liberalism to Radical Orthodoxy and beyond have espoused their own methodological paradigms. Those who have ventured into this domain of theological method, however, have usually had to stake their claims vis-à-vis trends in what may be called the contemporary "post-al" age, whether of the post-modern, post-Christendom, post-Enlightenment, post-Western, or post-colonial varieties. This volume is unique among offerings in this arena in suggesting a way forward that engages on each of these fronts, and does so from a particularistic Christian perspective without giving up on Christian theology's traditional claims to universality. This is accomplished through the articulation of a distinctive dialogical methodology informed by both Pentecostalism and Evangelicalism, one rooted in the Christian salvation-history narrative of Incarnation and Pentecost that is yet open to the world in its many and various cultural, ethnic, religious, and disciplinary discourses. Amos Yong here engages with twelve different interlocutors representing different ecumenical, religious, and disciplinary perspectives. 'The Dialogical Spirit' thus not only proffers a model for Christian theological method suitable for the twenty-first century global context but also exemplifies this methodological approach through its interactions across the contemporary scholarly, inter-religious, and theological landscape.
Link: http://www.jstor.org/stable/j.ctt1cgf6g6

Introduction from: The Dialogical Spirit
Abstract: Soon after completing my PhD thesis I wrote a book on theological method, Spirit-Word-Community: Theological Hermeneutics in Trinitarian Perspective.¹ I was motivated in this direction in part because the theological academy was caught up, around the turn of the millennium, on questions related to method,² and in part because my own graduate training under a philosophical theologian alerted me to the importance of providing methodological argumentation in a time when theological claims were no longer being received merely because they were asserted. Both trends were reactions to the post-Enlightenment world that had been emerging with increasing clarity across the last

CHAPTER 6 Radically Orthodox, Reformed, and Pentecostal: from: The Dialogical Spirit
Abstract: As “the most heavyweight theological movement twentieth-century Christianity in England has produced” ( Theology), Radical Orthodoxy has gained increasing attention and momentum in the North American theological academy. Its most recent spokesperson, James K. A. Smith, has attempted to extend the Radical Orthodoxy vision in dialogue with the Dutch Reformed tradition.¹ Clearly, the central features of “Reformed” Radical Orthodoxy empower a kind of prophetic engagement with the cultural, political, economic, and ideological domains of modern Western society. At another level, however, the globalizing features of our late modern world context mean that the dominant pagan deities are not just secularism, nihilism,

7 Misery of Human Cupiditas: from: God's Wounds
Abstract: The formal characteristics of human misery certainly include those initial consequences of human infidelity to God that I briefly described in chapter 1: guilt ( culpa), self-enslavement to selfdeification or life against God (servum arbitrium), and sinful social fatedness or subjugation to a world of sin (peccatum originale). For the purposes of this chapter, however, first, I will more fully develop from chapter 1 only my interpretation of the second consequence, since it forms the taproot from which the other formal characteristics of human misery grow. Nonetheless, the second formal characteristic of human misery, human self-destruction, also stems from the central

7 Re-visitation of Martin Luther and Karl Barth in Interreligious Dialogue from: Martin Luther and Buddhism
Abstract: The Baar Statement of the World Council Churches (1990) encouraged Christian theology to improve concern about other religions and take issue with interreligious dialogue in exploration of the theology of religious pluralism. The theology of religions has become more and more attractive, but also controversial in its encounter with postmodern thought and hermeneutic theory. In the circle of theology of religions, Martin Luther and Karl Barth have undergone intensive criticism for their conservative-evangelical attitude toward world religions. Barth’s understanding of other religions is often criticized as a model advocating the conservative position, the content of which would imply an exclusive

1 The Church Looks to the Future: from: Contextual Theology
Abstract: The history of Christianity has exhibited surprising and dramatic turning points during the last century. A century ago, commentators declared that the twentieth century would be the most hopeful and promising of any period in history. William Temple, the Archbishop of Canterbury, declared early in the century at his installation as Archbishop of Canterbury that Christianity was a worldwide reality.¹ He and others speculated about this new turn of events and prophesied great and exciting changes. At the beginning of the century John Mott wrote a classic of the times. The title says it in a nutshell: The Evangelization of

6 Theology, Both Local and Ecumenical: from: Contextual Theology
Abstract: Historical and social realities provide textual meaning with its temporal and cultural limits and possibilities. We experience our world because we are part of a world. For our faith to have meaning it must be meaningful in a particular historical, cultural, and social context. The question of whether and how the meaning of the beliefs and practices of Christian faith can be translated into those that share the same truth in other cultures becomes acute. For the claims of Christian conviction to be true they must be commensurable. All this leads to an assertion: once the faith has been shared,

Book Title: Christian Ethics as Witness-Barth's Ethics for a World at Risk
Publisher: James Clarke & Co
Author(s): HADDORFF DAVID
Abstract: Christian ethics is less a system of principles, rules, or even virtues, and more of a free and open-ended responsible witness to God's gracious action to be with and for others and the world. Postmodernity has left us with the risky uncertainty of knowing and doing the good. It also leaves us with the global risks of political violence and terrorism, economic globalization and financial crisis, and environmental destruction and global climate change. How should Christians respond to these problems? Haddorf creatively explores how Christian ethics is best understood as a witness to God's action, bringing together two of his interests, Christian social ethics and social theory, and the theology and ethics of Karl Barth. Although demanding and sometimes uncertain after postmodern changes, christian ethics enable humankind to remain God's witnesses of love and care for the future, even in a world at risk.
Link: http://www.jstor.org/stable/j.ctt1cgf9s9

CHAPTER FIVE From Modern to Postmodern Ethics from: Christian Ethics as Witness
Abstract: This chapter shifts our focus from social theory to ethical philosophy, showing how it too has been shaped by the transition from modernity to postmodernity. In chapters 1–2, we introduced this theological transition by looking at the shift from Kant and Schleiermacher to Barth. In the last chapter, we discussed characteristics of postmodernity as understood within current social theory, and concluded that social theory, by itself, cannot provide an answer to the problem of moral epistemology in social ethics. Although social theory makes positive contributions to our understanding of the social world we inhabit, it fails to provide a

CHAPTER SIX Witness and the Word of God from: Christian Ethics as Witness
Abstract: In the last two chapters, we have examined two central responses to the postmodern situation, and concluded that neither theory, as such, can tell us with certainty what the goodis and how we ought to practice it in the world. The crisis of postmodernity affects both the “supply” and “demand” of ethics, that is of moral knowledge and action, of truth and agency, and embodying and doing the good. Without a coherent moral ontology there is no coherent understanding of moral realism; we cannot have a coherent view of the good because we cannot account for the moral structure

CHAPTER SEVEN Witness and Christian Moral Judgment from: Christian Ethics as Witness
Abstract: Ethics as Christian witness begins with God’s action to be “with us” and “for us” in Jesus Christ. In this event, God has given Christians the freedomto respond, as witnesses, to this objective reality both individually and collectively within the church. This leads to a particular dialectical understanding of ethical judgment and action. That is, Christians give witness by both standing against the various powers that oppress humanity and standing with and for others, the church, and the world. In chapter two, we saw how Barth’s dialectical thought during theRömerbriefperiod often began with the No of transcendent

CHAPTER ELEVEN Political Witness: from: Christian Ethics as Witness
Abstract: In the next three chapters, we carry through in a practical way Christian responsible witness as social ethics in political, economic, and environmental practice. In the last chapter, we focused on responsible witness to the other, the church, and the world. In each case, there is a dialectical movement between synthesis and diastasis, between the homogeneity and heterogeneity of church and world. As demonstrated earlier, the church as the “inner circle” is a witness to the “outer circle” of the civil community demonstrating how it, as secular witness, can affirm social ethical practice that is free and open-ended as it

IV. The Son’s Gift of Self from: Gift and the Unity of Being
Abstract: The mystery of the unity of being finds its archetypal expression in the eventful form of Jesus Christ. His person renders in flesh and in history the nature of the one God as an ineffable communion of love that radically responds to man’s rejection. Translating his divine filiation into human existence, Christ’s gift of himself to the utmost redeems humankind; that is, he corrects man’s distorted perception of himself, God, and the world and offers to man the possibility of sharing divine life.¹ Thus, the Logos’s kenotic descent, lived out as a constant, loving obedience to the Father in the

Envoi from: Gift and the Unity of Being
Abstract: Contemplating the mystery of birth and our own originary experience invited us to acknowledge that the nature and unity of the singular being is gift, given to itself in order to recognize and adhere to the mystery of God, the agapicgiver. The existence of the concrete singular reflects at every level— from the dual unity of its being to its action— its constitutive being-gift. Failing to heed the call to affirm himself and the world as gift by gratuitously recognizing that God is everything, the created singular human being attempted to grasp at a greater delight by conceiving himself

3 Interpreting Genesis: from: Allegorizing History
Abstract: The preceding chapter showed that Bede did not figurally exegete events in the English Church’s history, despite frequent opportunities to do so. I will argue in this chapter that Bede’s commentary on Genesis and how he reads the creation of time, history, and the world displays a theological and philosophical ambiguity that factors into how Bede conceives of God’s action or providential caring for history and humanity. Using In genesimas my point of departure, I am following Charles Jones who describes Bede’s commentary as “God’s Word on Nature and Grace.”¹ In order to highlight what I think are Bede’s

Book Title: Being Human, Becoming Human-Dietrich Bonhoeffer and Social Thought
Publisher: James Clarke & Co
Author(s): Gregor Brian
Abstract: This book assembles a distinguished and international group of scholars to examine Bonhoeffer's understanding of human sociality. Vital reading for Bonhoeffer scholars as well as for those invested in theological debates regarding the social nature of human being, the essays in this volume examine Bonhoeffer's rich resources for thinking about what it means to be human, to be the church, to be a disciple, and to be ethically responsible in our contemporary world.
Link: http://www.jstor.org/stable/j.ctt1cgfb5g

Introduction from: Being Human, Becoming Human
Abstract: The essays in this volume demonstrate Bonhoeffer’s significance for reflecting on the social and political dimensions of our contemporary world, which is grappling with questions of social identity and religion. As the title indicates, these essays on Bonhoeffer’s social thought are motivated by an anthropological concern: When we consider the rapid scientific advances of genetics and globally recurring human atrocities, does it not become apparent that human dignity requires a transcendent reference point? Yet as a generation justly suspicious of easy metaphysical assumptions, we also ask how any one concept of human dignity can offer the kind of transcendence and

9 Con-Formation with Jesus Christ: from: Being Human, Becoming Human
Author(s) Dahill Lisa E.
Abstract: What do we learn from Dietrich Bonhoeffer about being and becoming human? That question animating this volume of essays pushes deep into Christian anthropology, ecclesiology, social analysis, and Christology—that is to say, it invites us into the territory of the body. To assert that the questions at the heart of Bonhoeffer’s thinking and witness are inherently matters of reflective Christianembodimentin the world may seem so clear as not to warrant comment; obviously humans are constituted as bodies, and anything we might say about our humanity and life together in the world must take account of that fact.

Book Title: Making Memory-Jewish and Christian Explorations in Monument, Narrative, and Liturgy
Publisher: James Clarke & Co
Author(s): Vincent Alana M.
Abstract: The twentieth century has been called a "century of horror". Proof of that, designation can be found in the vast and ever-increasing volume of scholarly work on violence, trauma, memory, and history across diverse academic disciplines. This book demonstrates not only the ways in which the wars of the twentieth century have altered theological engagement and religious practice, but also the degree to which religious ways of thinking have shaped the way we construct historical narratives. Drawing on diverse sources - from the Hebrew Bible to Commonwealth war graves, from Greek tragedy to post-Holocaust theology - Alana M. Vincent probes the intersections between past and present, memory and identity, religion and nationality. The result is a book that defies categorization and offers no easy answers, but instead pursues an agenda of theological realism, holding out continued hope for the restoration of the world.
Link: http://www.jstor.org/stable/j.ctt1cgfbg4

FOUR Making Memory Solid: from: Making Memory
Abstract: Montgomery’s¹ fiction provides a useful window into the way that practices and understandings of death, mourning, and commemoration shifted from before the First World War to the period immediately following the war. However, the view from that window is necessarily limited: it the perspective of one woman, close to the events about which she writes. However influential Rilla of Inglesidehas been in terms of carrying and constructing the memory of small-town Island life during the First World War, and in the minds of young girls (the intended audience of theAnne of Green Gablesseries) throughout the world, it

8 Human Life As Caritas and the Cosmos from: God's Wounds
Abstract: As stated in chapter 2, every religious symbol expresses, either explicitly or implicitly, a threefold referentiality: (1) reference to some notion of ultimate reality, the sacred, or God; (2) reference to a concept of the human; and (3) reference to a specific vision of the world. The Christian symbol of divine suffering naturally exhibits that threefold referentiality in both the explicit symbol and its twofold presupposition. Thus, in these two primary presuppositions, the human and God do not relate to one another in some sort of vacuum. The human (Ο άνθρωπος) and God (Ο θεός) relate to one another in

Introduction: from: Church and Ethical Responsibility in the Midst of World Economy
Abstract: A theological concept of the church’s mission and its ethical responsibility cannot be properly understood and practiced apart from God’s justice for those who suffer in the world. The God who forgives is the One who demands justice. The church is a community of witness to the universality of the gospel, especially in regard to the fragile, the voiceless, and the vulnerable. Economic justice is an indispensable part of the church’s responsibility for society. An integration of theology with the study of economics takes on a new and major significance given the reality of devastation that economic globalization has brought.

1 Colonialism and the Historical Development of Capitalism from: Church and Ethical Responsibility in the Midst of World Economy
Abstract: The first stage of the journey toward capitalism was marked by the conquest and pillage of America (sixteenth century), while the second stage was marked by the rise and affirmation of the bourgeoisies (seventeenth and eighteenth century). These elements of capitalism fused into a powerful mix, propelling European states toward the territorial conquest of the world. Based on this unique fusion of state and capital, capitalism became identified with the state, thus triumphing.¹

2 The Protestant Ethic and the Spirit of Capitalism from: Church and Ethical Responsibility in the Midst of World Economy
Abstract: Max Weber (1864–1920) raised an important yet controversial thesis, arguing that there is a selective affinity between Protestantism and the spirit of capitalism. In his sociological analysis, a Western form of rationality finds its echo in Protestant innerworldly asceticism. Calvin’s theology of predestination is revealed as the ideological seedbed for creating a religious-ethical worldview conducive to the rise of capitalism. Calvin endorsed the charging of interest on loans and the relaxation on commerce. This chapter deals with Weber’s sociological evaluation of Martin Luther and John Calvin and includes Weber’s sociological study of Protestant religious ethics. It is certain that

3 Political Right and Economic Freedom from: Church and Ethical Responsibility in the Midst of World Economy
Abstract: In the previous two chapters we discussed the historical genesis and development of Capitalism within the framework of the world-economy, colonialism, and the rationalization process. Tracing the economic movement of Christian theology and mission, a critical study was undertaken in regard to Christian mission and colonialism in the New World and also Weber’s thesis of the Protestant ethic and capitalist spirit. Along with the capitalist development of world-economy and sociological analysis of religious ideas, it is necessary to examine how closely the philosophical ideas of individual rights, civil society, and freedom have been intertwined with the economic individualism of capitalism.

7 The Reality of Late Capitalism and Its Challenge from: Church and Ethical Responsibility in the Midst of World Economy
Abstract: Since the days of Marx, the shift to monopoly capitalism in the phase of imperialism has made Marx’s theory questionable and even obsolete. The unemployed army as capitalism’s gravediggers turned into labor aristocrats. Not competition in industrial capitalism, but monopoly played a decisive role in changed economic life. Bank capital has merged with industrial capital and this merger created finance capital. The export of capital became greatly important. Through international monopoly the territorial division of unoccupied parts of the world was established among the major capitalist powers and their satellites.¹

8 Capitalism and World-Systems Analysis from: Church and Ethical Responsibility in the Midst of World Economy
Abstract: We have examined the development and expansion of capitalism in terms of a critical study of Marx’s idea and theory of monopoly capital and late capitalism. However, those committed to economic study from the standpoint of the world-system take issue with monopoly capitalism as a rational and progressive system which retains big business organized in giant corporations as its prime mover. Smaller business was treated as a part of the environment around the operation of big business.¹ A state under monopoly capitalism has a responsibility to insure that prices and profit margins in the deviant industries are brought within the

10 Alternatives to Global Capitalism in Ecumenical Context from: Church and Ethical Responsibility in the Midst of World Economy
Abstract: The framing of the international landscape has shifted from a confrontation between East and West to the enormous disparity between North and South. Taking issue with the reality of economic globalization, there are several significant attempts to overcome the limitations and setbacks of global capitalism in ecumenical-global contexts. An alternative to global capitalism requires a new theological-ethical endeavor which should present the church’s ethical responsibility for the gospel and the world. A prophetic theology concerning the gospel and economic justice has been framed and undertaken in an ecumenical and global context to break through the limitation, setback, and crisis of

Epilogue: from: Church and Ethical Responsibility in the Midst of World Economy
Abstract: Church and ethical responsibility in the midst of world-economyis a study of capitalism and its world-wide global dominion. In this study we have observed the church’s failure in ethical responsibility in the context of colonialism. Furthermore, we have attempted to examine the church’s commitment to economic justice in the ecumenical context concerning the reality of economic globalization and global capitalism.

Book Title: Vatican II-Expériences canadiennes – Canadian experiences
Publisher: Les Presses de l'Université d'Ottawa
Author(s): Routhier Gilles
Abstract: The Second Vatican Council (1961-1965) was one of the most significant religious events of the twentieth-century. In Canada, it was part of a moment of unprecedented cultural and societal change, causing Canadian Catholics to reexamine the church's place and mission in the world. For four years, Canadian Catholic bishops met with their peers from around the globe to reflect on and debate the pressing issues facing the church. This bilingual volume explores the interpretation and reception of Vatican II in Canada, looking at many issues including the role of the media, the reactions of other Christians, the contributions of Canadian participants, the council's impact on religious practice and its contribution to the growth of inter-religious dialogue.
Link: http://www.jstor.org/stable/j.ctt1ch77hx

Canadian Presbyterians and Vatican II: from: Vatican II
Author(s) Macdonald Stuart
Abstract: Only one solution was offered—forget him. The romance needed to end. As the article in the 1958 denominational magazine the Presbyterian Recordput it: “He is not the one and only person in this world who could fill your life with love. You could find somebody else to love and be loved by.”¹ In the imagined scenario, it is a Presbyterian girl—intriguingly named “Mary”—who faced this dilemma. The reason for such a drastic proclamation is simple. The boy (“John”) is Roman Catholic. This would be a “mixed marriage.” In the world of pre–Vatican II Presbyterianism this

Experimenting Creatively with Being Church in the Modern World: from: Vatican II
Author(s) Baltutis Peter E.
Abstract: Promulgated on the last day of the Second Vatican Council, December 7, 1965, “The Pastoral Constitution on the Church in the Modern World”² articulated the council fathers’ desire that religion should not only affect a Catholic’s private life but it should also influence their cultural, social, and political engagement with the world. Beginning with the principle that all human beings have an herent dignity since they were created in the image of God,³ Gaudium et Spes(the constitution’s Latin title) argued that humans can only attain their full potential by participating in community.⁴ In promoting the common good of the

The Spiritual Journey of Alice Trudeau, MO, in the Postconciliar Context from: Vatican II
Author(s) Bruno-Jofré Rosa
Abstract: Alice Trudeau entered the Missionary Oblate Sisters of the Sacred Heart and Mary Immaculate in Saint-Boniface, Manitoba, in 1953 when the congregation’s spirituality and culture still had to come to terms with late modernity.¹ The sisters had started to experience an increasing contradiction between their own culture, their own universe, and the world around them, even at the religious level. The journey of Alice Trudeau as a religious was largely defined by her early years as a daughter in a large Franco-Manitoban Catholic family, her personal experience as an orphan, her losses, her experience with Catholic Action, and the drastic

Vatican II and the Changing Mission of the Catholic Women’s League of Canada from: Vatican II
Author(s) Jardine Sarah
Abstract: English-speaking Canadian lay Roman Catholic women have had a long and vital role in creating community and parish life in the twentieth century.¹ In 1891 Pope Leo XIII’s encyclical Rerum Novarum was issued in response to societal pressures. As a result, opportunities for lay people, particularly women, to minister in the Church were greatly increased. While the call to personal piety as a way of seeking grace and building the Church was still emphasized, working in the world with and for other people was encouraged. Both Pope Pius X and Pope Pius XI issued calls to the laity to become

12 The Politics of Sources and Definitions from: Building New Bridges - Bâtir de nouveaux ponts
Author(s) Bradatan Cristina
Abstract: Demographic transition is a well-known theory in demography, and it is still considered one that is “alive” (Hirschman, 1994). The ideas of a changing demographic pattern as societies modernize appeared sometime at the beginning of the nineteenth century. Among the first who gave a shape to this theory were Notenstein (1953) and Davis (1963). They observed that fertility and mortality decreased in most of the industrialized world and noted the relationships between these demographic phenomena and some other components of social life, such as modernization and economic development. The classical form of demographic transition states that industrialization and urbanization created

Introduction from: The Helping Relationship
Author(s) Rovers Martin
Abstract: There are many stories of how people have come together to help others who have endured unexpected disasters and tragedies or suffer from some of life’s pains, losses, and traumas. During the flood in Manitoba, volunteers from all across Canada came to the aid of inundated Manitobans. Hurricane Katrina (2005) marshalled help from all over the world. When a young Saskatchewan farmer died from cancer, his relatives and neighbours organized themselves to take off his harvest. Following the Columbine High School Massacre (1999), counsellors were sent to the school to help the returning students grieve the loss of their friends.

VI The Medical Model of Psychotherapy: from: The Helping Relationship
Author(s) Dimock John
Abstract: One usually goes to a doctor when one is sick. Th at has been true for time immemorial. Hua T’o was, according to the annals of the later Han Dynasty, an excellent Chinese surgeon who practised around 220 AD. He possibly used opium dissolved in wine as his anaesthetic. Western medicine was introduced to China in the early 17 thcentury, while Emperors Fu Hsi, Shen Nung, and Huang Ti were said to have founded the art of healing long before. Tao—the method of maintaining harmony between this world and the beyond—was subdivided into heaven, earth, and man. The

Chapter IX Moving to Canada: from: Multiculturalism and Integration
Author(s) GORMAILE PÁDRAIG Ó
Abstract: In the complex experience of moving from one part of the world to another, including Canada, what happens to culture, religion and language?¹ What do individuals sound like after the move? Much has been written about the origins and patterns of historical emigration, but it is interesting to examine the manner in which recent immigrants redefine their identity in a country where they were not born and in which they are identified as having come from elsewhere.

Canadian Literature in English “Among Worlds” from: Home-Work
Author(s) MONKMAN LESLIE
Abstract: In the immediate aftermath of the events of September 11, 2001, at the Pentagon and the World Trade Center, assertions that “the world” had irrevocably changed dominated American media coverage of the attacks. Early counter-reactions from voices such as Susan Sontag and Noam Chomsky met with intense resistance as tantamount to treason. Within a fortnight, Slavoj Žižek was pointing out that Peter Weir’s film, The Truman Show, offered an appropriate gloss on the dominant American reaction to the events of the 11thas a radical disruption of “the world”:

Compr(om)ising Post/colonialisms: from: Home-Work
Author(s) TURCOTTE GERRY
Abstract: The title of this paper is drawn from a conference of the same name that I co-organized in 1999 at the University of Wollongong in Australia (see Ratcliffe and Turcotte). Although the general aim of the conference was to interrogate the notions of the postcolonial, it originally began as a wider discussion about the way postcolonialism had developed as a worldwide industry, and the growing sense that the pioneering efforts of Canadian and Australian scholars in shaping this field had been marginalized. My fear with this juggernaut of an academic industry was that the so-called fringe or peripheral celebration of

Cornering the Triangle: from: Home-Work
Author(s) CONNOR KATHLEEN MARIE
Abstract: Postcolonial concerns are important to understanding the place of children’s literature in pedagogical and extracurricular pursuits. Peter Hulme has described “the classic colonial triangle … [as] the relationship between European, native and land” (qtd. in Bradford 196). In his view, territories, culture, and world-views are appropriated once certain tropes of superiority and dominion over “others” have been established by colonizers. It would be naive not to recognize that realistic animal tales for children were part of the discursive practice of colonialism in Canada’s history. These tales cohere around colonial constructs of dominion, had a significant role in the civilizing or

Book Title: Rephrasing Heidegger-A Companion to 'Being and Time'
Publisher: University of Ottawa Press
Author(s): SEMBERA RICHARO
Abstract: This is the first detailed commentary in English by a Heidegger specialist trained at Heidegger's own university by the world-renowned Heidegger scholar Prof. F.-W. von Herrman, the editor of the most important volumes of Heidegger's collected works in German.
Link: http://www.jstor.org/stable/j.ctt1ckpcvp

CHAPTER 3 THE TIMING OF TIMELINESS from: Rephrasing Heidegger
Abstract: In Section One, we initially characterized Dasein as being-in-the-world. The

Does the Space Make Differences? from: At the Speed of Light There is Only Illumination
Author(s) NEVE MARIO
Abstract: Since what I will try to probe and uncover is part of research in progress, many questions will probably remain unanswered. First, I will briefly outline, with the aid of Harold Innis’s concept of “bias,” some features of a possible definition of spatial informationthat meet the present crisis in the traditional concept of territory. Second, I will show how Marshall McLuhan gestures toward the cartographic origins of nation-states—that is, the way in which map, as medium, reallyprocessedthe world. Finally, I will suggest a possible and very general frame of reference for further research. My intention is

McLuhan in Space from: At the Speed of Light There is Only Illumination
Author(s) CAVELL RICHARD
Abstract: In 1973, marshall mcluhan made a film for the Great Minds of Our Times seriescalledPicnic in Space.¹ The film begins with static and a voice-over of McLuhan speaking about several kinds of space—visual, acoustic, Greek, Roman, enclosed, open, and so forth. Then we see the tide, against a blue background, which cuts to McLuhan walking in a parking lot set against a backdrop of buildings in the Gothic academic style. McLuhan enters an automobile and is filmed as reflected in its rearview mirror. He speaks of how the Greeks never thought of the world as coming in²

Book Title: Is There a Canadian Philosophy?-Reflections on the Canadian Identity
Publisher: University of Ottawa Press
Author(s): HARRIS INGRID
Abstract: Is There a Canadian Philosophy?addresses the themes of community, culture, national identity, and universal human rights, taking the Canadian example as its focus. The authors argue that nations compelled to cope with increasing demands for group recognition may do so in a broadly liberal spirit and without succumbing to the dangers associated with an illiberal, adversarial multiculturalism. They identify and describe a Canadian civic philosophy and attempt to show how thismodus operandiof Canadian public life is capable of reconciling questions of collective identity and recognition with a commitment to individual rights and related principles of liberal democracy. They further argue that this philosophy can serve as a model for nations around the world faced with internal complexities and growing demands for recognition from populations more diverse than at any previous time in their histories.
Link: http://www.jstor.org/stable/j.ctt1ckpd3s

INTRODUCTION from: Is There a Canadian Philosophy?
Abstract: If there is one thing urgently required in nations around the world confronted with growing demands for recognition of various forms of particularity—ethnic, cultural, linguistic, gender, and so on—it is a conception of civil association that reconciles recognition of difference with respect for the rights of individuals. Many older liberal democracies are rapidly becoming multicultural societies preoccupied with collective identities while many emerging democracies face similar challenges, often while struggling simultaneously to overcome a legacy of authoritarian and/or colonial rule. The dark side of identity politics has been illustrated all too frequently in modern times, most recently by

CHAPTER 1 NATIONALITY AND UNIVERSALITY from: Is There a Canadian Philosophy?
Author(s) Madison G.B.
Abstract: On the occasion of its 50th anniversary in 1995, UNESCO published a volume entitled Philosophie et démocratic dans le monde. This was part of a larger project intended to take stock of the current place of philosophy in education and culture, with the aim of promoting the teaching of philosophy throughout the world. The basic theme of the book was that, as its title suggests, the fate of democracy is intimately linked to that of philosophy: “l’enseignement philosophique … a partie liée avec les processus de démocratisation” (Droit 1995, 71). The book was based upon documentation accumulated by UNESCO and,

CHAPTER 5 RIGHTS, SOVEREIGNTY, AND THE NATION-STATE from: Is There a Canadian Philosophy?
Author(s) Harris Ingrid
Abstract: The sign at the side of the road reads, “Attention: You are now leaving Ontario. From here on you will be subject to the laws of the Nisga’a (or Mohawk, Cree, Inuit, etc.) nation.” The prospect of encountering such a sign frightens the daylights out of some people. After all, ethnocultural conflicts have been an increasing source of political violence around the world. Will permitting sovereignty for First Nations decrease or increase the possibility of violence? For some Canadians, it is the only measure that promises to do justice to the history of our dealings with them—the only move

Three ECONOMIC RIGHTS AND PHILOSOPHICAL ANTHROPOLOGY from: Philosophical Theory and the Universal Declaration of Human Rights
Author(s) Armour Leslie
Abstract: When the Universal Declaration of Human Rights was put forth a little over fifty years ago, there was a rough division of the world in two – and a rough division of the proclaimed rights into two groups. Traditional personal rights and liberties fell into one group and what came to be known as economic rights fell into the other. But in between were what might be called “social rights,” and blurring these perhaps permitted both sides to feel that they had done rough justice to the ideas of the other.

Seven THE UNIVERSAL DECLARATION OF HUMAN RIGHTS, MARITAIN, AND THE UNIVERSALITY OF HUMAN RIGHTS from: Philosophical Theory and the Universal Declaration of Human Rights
Author(s) Munro Bradley R.
Abstract: The Universal Declaration of Human Rights (UDHR) was proclaimed by the General Assembly of the United Nations on 10 December 1948. That the Universal Declaration could be proclaimed by a body representative of most of the world’s states is a remarkable achievement and worthy of celebration in this so-called postmodern world. Indeed, most of the states that since joined the General Assembly have also endorsed the UDHR. Truly remarkable about this tremendous achievement is the UDHR embracing a whole series of principles and value statements that define what constitutes human dignity. The world has an exceedingly rich array of cultures,

Introduction: from: Robertson Davies
Author(s) LA BOSSIÈRE CAMILLE R.
Abstract: Once upon a time, in 1949, Robertson Davies revisited the time of his youth to recall of his first reading in Aldous Huxley that it lifted him into “the sunshine world of high comedy” and cast over his life “a summer glory... which no conceivable winter could dispel” (Enthusiasms 230). The book was Antic Hay (1923), taken up at the suggestion of a lad of his own age who aspired to priesthood in the Church of England. “Enthralled” by the “wonderfully amusing people,” “easy scholarship,” and “witty pedantry” he met with in that novel, the teenaged Davies immediately “knew that

“A Hint of the Basic Brimstone”: from: Robertson Davies
Author(s) BALISCH FAITH
Abstract: The comic mode is inseparable from Robertson Davies’ way of viewing the world; it is the illuminating medium, that “light that plays on the writer’s mind, in which all aspects of his work live and take their being.”¹ Nevertheless, amidst the considerable body of criticism of his writing, one finds little or no examination of his humour.² In his interviews, essays, speeches, plays, and works of fiction, Davies repeatedly reiterates his belief that humour is not incompatible with serious purpose, and that comedy “does not mean simply making people laugh. It is not the art of the stand-up comedian, the

Chapter 9 Contingency as Pedagogy: from: Philosophical Apprenticeships
Author(s) Gilbert Jill
Abstract: John Burbidge is one of the foremost scholars of Hegel in the English-speaking world. He has helped to bring Hegel into the twenty-first century, and has overturned many preconceived notions about Hegel’s philosophy. My attempt in this paper is to illustrate the originality of Burbidge’s thought by appealing to his most recent book, Hegel’s Systematic Contingency, which gathers articles written over the course of his philosophical career.

Book Title: Northrop Frye-New Directions from Old
Publisher: University of Ottawa Press
Author(s): Rampton David
Abstract: More than fifty years after the publication of Anatomy of Criticism, Northrop Frye remains one of Canada's most influential intellectuals. This reappraisal reasserts the relevance of his work to the study of literature and illuminates its fruitful intersection with a variety of other fields, including film, cultural studies, linguistics, and feminism. Many of the contributors draw upon the early essays, correspondence, and diaries recently published as part of theCollected Works of Northrop Fryeseries, in order to explore the development of his extraordinary intellectual range and the implications of his imaginative syntheses. They refute postmodernist arguments that Frye's literary criticism is obsolete and propose his wide-ranging and non-linear ways of thinking as a model for twenty-first century readers searching for innovative ways of understanding literature and its relevance to contiguous disciplines. The volume provides an in-depth examination of Frye's work on a range of literary questions, periods, and genres, as well as a consideration of his contributions to literary theory, philosophy, and theology. The portrait that emerges is that of a writer who still has much to offer those interested in literature and the ways it represents and transforms our world. The book's overall argument is that Frye's case for the centrality of the imagination has never been more important where understanding history, reconciling science and culture, or reconceptualizing social change is concerned.
Link: http://www.jstor.org/stable/j.ctt1ckph8t

CHAPTER 2 The Closure of Kant’s Problematic: from: Apperception, Knowledge, and Experience
Abstract: Kant’s central thesis is that the mind structures the sensible manifold, which is given to us under the a priori forms of space and time, into a public world of objects by synthesizing that manifold according to certain a priori rules. This thesis is supposed to defeat scepticism by providing a body of a priori laws that govern the structure of experience. These laws provide the conceptual framework within which all empirical cognition takes place. But they hold only of the phenomenal world and not of things as they may be in themselves and apart from the manner in which

CHAPTER 4 Discontinuity and Coherence from: Apperception, Knowledge, and Experience
Abstract: We have been reading certain developments in German philosophy as an attempt to close the gap between Kant’s transcendental apparatus and the world to which that apparatus gives order and coherence. We have seen, however, that none of the developments under consideration has been able to provide a completely transcendental or a priori account of the Kantian schema. Rather schemata appear to result from the interaction of the mind and the empirical data of experience. Hence we might conclude with Heidegger that it is through schemata that what we call a “world” is first opened up. In confronting these diverse

The Unfinished Story: from: Feminist Success Stories - Célébrons nos réussites féministes
Author(s) Stewart Mary Lynn
Abstract: Once upon a time — what seems like a long time ago but is really only yesterday — women were invisible — theoretically, academically, and politically.¹ From thé vantage point of thé early 1990s, it is hard to remember — and difficult to imagine — thé scholarly world without books, journals, newsletters, or courses that even mentioned women.² It is hard to recapture thé enthusiasm that greeted Maggie Benstons article on thé Political Economy of Women’s Liberation³ and Marylee Stephensons edited book, Women in Canada, in 1973.⁴ It is difficult to describe that taken-for-granted world without women⁵ and thé sudden “clicks” of récognition at first

Alternatives to Hierarchy in Feminist Organizational Design: from: Feminist Success Stories - Célébrons nos réussites féministes
Author(s) Laiken Marilyn E.
Abstract: “Many non-profit and social-change organizations, working to make thé world a better place, manage to create work environments that are social nightmares for their staffs. The lack of good management in thèse organizations often drives their most dedicated employées and volunteers away, frustrated and resentful” (Britell 1992, 84).

CHAPTER ONE RELIGION AND THE COLONIAL WORLD from: Myth, Symbol, and Colonial Encounter
Abstract: The Oxford Dictionarydefines the wordstrangeras a “foreigner, a person in a country or town or company that he does not belong to.” Rita Joe is Mi’kmaq, a poet born of a community of people who have lived in the region of Acadia² for at least five thousand years. She is also a stranger. She has experienced the ambiguity of the post-Columbian world, as one who knows her home has been re-created by a “company” of people to which she does not belong, a company that has taken precautions against her inclusion in a society constructed on the

CHAPTER FIVE AT HOME IN COLONIAL ACADIA from: Myth, Symbol, and Colonial Encounter
Abstract: Within both British and Mi’kmaq communities, the need for a sense of rootedness and continuity of place fuelled religious imaginations, giving rise to religious symbols that confronted the necessities of place while accounting for particular experiences. The lives that revolved around these were encrusted with myths that articulated specific instances of the unity provided by the symbols. In this sense, the religious imagination of all Acadia’s people struggled with the problem of identity and origins in a new world. Yet the problem was resolved in a critically divergent manner by each community so that, overwhelmingly, two distinct visions of human

INTRODUCTION from: A Theology for the Earth
Abstract: Scholars of religion are no strangers to challenges from the modern and post-modern world. In this latter half of the twentieth century, the ecological crisis is perhaps among the more difficult of these challenges. When the very foundations of life itself are threatened, how does one engage in reflection on one’s religious faith? Thomas Berry was one of the first and most creative North American religionists to seriously consider the issue of the role of religion in restructuring human-earth relations.

CHAPTER TWO THE INFLUENCE OF WORLD RELIGIONS from: A Theology for the Earth
Abstract: Berry’s professional career, his teaching and much of his scholarly research and writing, was in world religions, especially the religions of India and Asia. (His writings about North American native religions came later and within the context of the ecological crisis.) Within the field of world religions he remained primarily a cultural historian, interested in the ideas and events that shaped human culture. Later, as his concern turned toward the ecological crisis, his focus became a history of nature and of ideas relevant to the humanearth relationship. Berry commonly referred to himself as a “geologian,” conveying his notion that his

CHAPTER THREE INTERACTION WITH THE THOUGHT OF TEILHARD DE CHARDIN from: A Theology for the Earth
Abstract: Introduction Two early essays of Thomas Berry, “Creative Evolution” and “The Christian Process” suggest a reason for his initial interest in Teilhard. Berry, like Teilhard, raised questions about the increasing split he perceived between religion (Christianity, in particular) and the world of the twentieth century. They both attributed the increase in secularization and the growing sense of human alienation from religion to a ghettoized Christianity, whose efforts to meet the needs of the modern world had, to date, been minimal.¹

Book Title: God and the Grounding of Morality- Publisher: University of Ottawa Press
Author(s): NIELSEN KAI
Abstract: These essays make a single central claim: that human beings can still make sense of their lives and still have a humane morality, even if their worldview is utterly secular and even if they have lost the last vestige of belief in God. "Even in a self-consciously Godless world life can be fully meaningful," Nielsen contends.
Link: http://www.jstor.org/stable/j.ctt1cn6sv1

The Aphorisms of Jesus in the Fourth Gospel: from: John, Jesus, and History, Volume 3
Author(s) Bridges Linda McKinnish
Abstract: The literary genre “aphorism” finds full expression in the Gospel of John. Vestiges of the world of orality, aphorisms invite intense reflection and response as they illumine not only the literary landscape of the Gospel but also provide a lens for viewing Jesus tradition in the Gospel of John. This study is indebted to the research of John Dominic Crossan, author of In Fragments(1983), who has written the definitive work on the aphorisms of Jesus in the Synoptics. More exploration, however, is needed on the aphorisms of Jesus in John’s Gospel. Although the aphorisms of Jesus in John were

Johannine Dominical Sayings as Metatexts of Synoptic Sayings of Jesus: from: John, Jesus, and History, Volume 3
Author(s) Theobald Michael
Abstract: There’s no denying that the Johannine Jesus speaks entirely differently from the Synoptic Jesus. Whereas the latter proclaims the kingdom of God, the former continuously speaks ofhimself : “Iam the bread of life” (John 6:35); “Ihave come that you might have life” (John 10:10); “Ihave come from the Father into the world,Iwill leave the world again and go to the Father” (John 16:27).¹ This persistent, penetrating “I” seems to have little to do with the simple statements about God by the Synoptic Jesus, which scholars have taken to be more likely to be historical.

CHAPTER 1 All Theologians Are Philosophers, Whether Knowingly or Not from: Theology Needs Philosophy
Author(s) MOREROD CHARLES
Abstract: Philosophers may live in their little world, but—as artists also do—they feel and influence their culture. Philosophy has some influence on what everybody thinks. Who would have suspected, at the beginning of the eighteenth century, how deeply the Enlightenment philosophers would change the world over the next decades?

CHAPTER SIX Logos as Reason and Logos Incarnate: from: Theology Needs Philosophy
Author(s) DALEY BRIAN
Abstract: One of Pope Benedict XVI’s first serious clashes with the “chattering classes” represented by today’s media was his now-famous lecture to academic faculties of the University of Regensburg, in September of 2006. As you doubtless remember, that lecture was widely interpreted as a strong critique of Islam on religious grounds, and it inspired heated reactions—against him and against Christian institutions in general—all over the Muslim world. Actually, though, it was not a lecture on Islam and Christianity at all, but a subtle and carefully constructed discussion of faith and human reason. More explicitly, Benedict was really talking about

CHAPTER TEN Ad aliquid: from: Theology Needs Philosophy
Author(s) EMERY GILLES
Abstract: Relation occupies a position of paramount importance in the thought of St. Thomas Aquinas. Several central themes of his theology are based on his use of the category of relation, such as his theology of the Trinity (the divine person as subsistent relation), creation (the relation of God to the world), and the Incarnation (the relation of the divine and the human natures in Christ). Relation receives attention of a philosophical and a theological order.¹ The philosophical approach is well attested in Aquinas’s commentaries on the Physicsand theMetaphysicsof Aristotle. The theological interest explains why the most developed

VAMPIROS MEXICANOS from: Vampires and Zombies
Author(s) BORGIA DANIELLE
Abstract: Since the early nineteenth century, vampire literature has been an accepted way to introduce transgressive representations of sexualities into the cultural imagination of the Western world. The earliest English-language vampire tales expand on the folk legend of the vardoulachafrom Eastern Europe (specifically Romania, Hungary, and Greece), starting with John Polidori’s “The Vampyre” of 1819 featuring the malevolent Lord Ruthven. These sexual transgressions are symbolized by the heightened emotion of fear and disgust with which the human characters regard the vampire protagonists’ pleasure in the murders of their victims. As Nina Auerbach, Talia Schaffer, and others have demonstrated, the fictional

6 “Only Goodness Matters”: from: Comparing Faithfully
Author(s) Farley Wendy
Abstract: Rory Block, the great blues singer, poses the question of evil in her wonderful song, “Faithless World.”¹ In her characteristic way, she evokes the poignancy of suffering, leaving the question of meaning visceral and open. She identifies us as “travelers” in this place of “many wonders” and “tears.” Her hard road has taught her that suffering is not punishment but rather a task given to the “enlightened,” a “lesson to be learned,” which each individual must learn for themselves. This “faithless world” is as, Jeffery Long puts it, a kind of moral gymnasium; it is a place of suffering against

7 Longing and Letting Go: from: Comparing Faithfully
Author(s) Hillgardner Holly
Abstract: “Longing is the heart’s bosom; we shall receive if we would stretch out our longing as far as we can,” wrote Augustine, recognizing longing and its cultivation as a worthy goal.³ At the same time, he viewed longing as having a direct purpose toward a clear end: “Our hearts are restless until they rest in thee, O God.”⁴ In other words, we desire fervently until we find ultimate repose in God. From this perspective, on the other side of longing the self rests—at peace, in wholeness, completed. What a consoling thought in a world where we often suffer and

Chapter 6 NOVELTY, ANALOGY, AND GOD from: Analogies of Transcendence
Abstract: Our argument thus far has relied on Dupré’s observation that the ontotheological synthesis of the West consists of three elements: the noetic subject as the interpreter of reality; the extra-subjective cosmos; and the transcendent source of both. Dupré affirms that modernity results from mind’s assertion of its creative prerogatives over against a more passive assimilation of the physical world on whose forms mind, in other respects, depends. In meeting the modern problem with a model of nature and grace, chapter 4 argued that Thomas’s instinct of faith, as retrieved by Seckler, accounts for the dynamic release of the human subject’s

AFTERWORD from: Analogies of Transcendence
Abstract: If this modest work has achieved its purpose, it has indicated the need, within the human person’s single graced end, for a robust concept of nature. Although weakened, it can be rebuilt, we have argued, by developing a better understanding of the complex analogies that constitute its relation with its partner. We have also argued that the sacramental model constituted by these analogies can address modernity. Moreover, in the essay’s last part, we have shown how this model can deepen insights into several of Christianity’s perennial problems: the doctrine of God, God’s relation with the world, and the relation of

Book Title: Body or the Soul?-Religion and Culture in a Quebec Parish, 1736-1901
Publisher: MQUP
Author(s): ABBOTT FRANK A.
Abstract: There are many analyses of Tractarianism – a nineteenth-century form of Anglicanism that emphasized its Catholic origins – but how did people in the colonies react to the High Church movement? Beating against the Wind, a study in nineteenth-century vernacular spirituality, emphasizes the power of faith on a shifting frontier in a transatlantic world. Focusing on people living along the Newfoundland and Labrador coast, Calvin Hollett presents a nuanced perspective on popular resistance to the colonial emissary Bishop Edward Feild and his spiritual regimen of order, silence, and solemnity. Whether by outright opposing Bishop Feild, or by simply ignoring his wishes and views, or by brokering a hybrid style of Gothic architecture, the people of Newfoundland and Labrador demonstrated their independence in the face of an attempt at hierarchical ascendency upon the arrival of Tractarianism in British North America. Instead, they continued to practise evangelical Anglicanism and participate in Methodist revivals, and thereby negotiated a popular Protestantism, one often infused with the spirituality of other seafarers from Nova Scotia and New England. Exploring the interaction between popular spirituality and religious authority, Beating against the Wind challenges the traditional claim of Feild’s success in bringing Tractarianism to the colony while exploring the resistance to Feild’s initiatives and the reasons for his disappointments.There are many analyses of Tractarianism – a nineteenth-century form of Anglicanism that emphasized its Catholic origins – but how did people in the colonies react to the High Church movement? Beating against the Wind, a study in nineteenth-century vernacular spirituality, emphasizes the power of faith on a shifting frontier in a transatlantic world. Focusing on people living along the Newfoundland and Labrador coast, Calvin Hollett presents a nuanced perspective on popular resistance to the colonial emissary Bishop Edward Feild and his spiritual regimen of order, silence, and solemnity. Whether by outright opposing Bishop Feild, or by simply ignoring his wishes and views, or by brokering a hybrid style of Gothic architecture, the people of Newfoundland and Labrador demonstrated their independence in the face of an attempt at hierarchical ascendency upon the arrival of Tractarianism in British North America. Instead, they continued to practise evangelical Anglicanism and participate in Methodist revivals, and thereby negotiated a popular Protestantism, one often infused with the spirituality of other seafarers from Nova Scotia and New England. Exploring the interaction between popular spirituality and religious authority, Beating against the Wind challenges the traditional claim of Feild’s success in bringing Tractarianism to the colony while exploring the resistance to Feild’s initiatives and the reasons for his disappointments.
Link: http://www.jstor.org/stable/j.ctt1d9892h

6 Beliefs, Superstitions, and Popular Spirituality from: Body or the Soul?
Abstract: Important as it was in the life of the parish, institutional Catholicism did not hold uncontested sway over the spiritual terrain of St-Joseph. A popular metaphysical world that constituted a significant sector of the mental universe of the habitants existed beside it, presenting both an alternative to and a reinforcement of the Church’s own teachings. Peter Moogk has observed that there is a fundamental difficulty for anyone today who tries to comprehend the mental and moral landscape of New France, one that was very much alive in nineteenth-century rural Québec. Our world is secular and materialistic and based on the

3 Martin Heidegger: from: The Event
Abstract: This theoretical inquiry into the concept of the eventstarts with Heidegger’s thinking aboutdas Ereignis, usually translated as “event of appropriation,” by means of which he elaborates a philosophy of Being as event.¹ Indeed, Heidegger offers an important source in the study of the event insofar as it is considered not as a simple happening in the world but rather as that which makes any happening possible. The priority Heidegger assigns this term casts a new light on some acute traditional problems concerning the conception of time and presence, the identity of things, human being, and the essence of

Book Title: Ethos and Narrative Interpretation-The Negotiation of Values in Fiction
Publisher: UNP - Nebraska
Author(s): Herman David
Abstract: Ethos and Narrative Interpretationexamines the fruitfulness of the concept of ethos for the theory and analysis of literary narrative. The notion of ethos refers to the broadly persuasive effects of the image one may have of a speaker's psychology, world view, and emotional or ethical stance. How and why do readers attribute an ethos (of, for example, sincerity, reliability, authority, or irony) to literary characters, narrators, and even to authors? Are there particular conditions under which it is more appropriate for interpreters to attribute an ethos to authors, rather than to narrators? In the answer Liesbeth Korthals Altes proposes to such questions, ethos attributions are deeply implicated in the process of interpreting and evaluating narrative texts.
Link: http://www.jstor.org/stable/j.ctt1d9nm18

Book Title: Artifacts and Illuminations-Critical Essays on Loren Eiseley
Publisher: UNP - Nebraska Paperback
Author(s): MAHER SUSAN N.
Abstract: As a writer who bridged the sciences and the humanities, Eiseley is a challenge for scholars locked into rigid disciplinary boundaries. Artifacts and Illuminations, the first full-length collection of critical essays on the writing of Eiseley, situates his work in the genres of creative nonfiction and nature writing. The contributing scholars apply a variety of critical approaches, including ecocriticism and place-oriented studies ranging across prairie, urban, and international contexts. Contributors explore such diverse topics as Eiseley's use of anthropomorphism and Jungian concepts and examine how his work was informed by synecdoche. Long overdue, this collection demonstrates Eiseley's continuing relevance as both a skilled literary craftsman and a profound thinker about the human place in the natural world.
Link: http://www.jstor.org/stable/j.ctt1d9nqjg

3 “The Places Below”: from: Artifacts and Illuminations
Author(s) MAHER SUSAN N.
Abstract: During the 1940s and 1950s, essayist Loren Eiseley was conscious that he was inventing a new form of nonfiction essay, one that could embrace the depths of time that geology, evolutionary biology, and astrophysics had revealed to the modern world. Trained in anthropology, with expertise in paleontology and archaeology, Eiseley often finds himself pondering the mysteries of time and space, the shifting landscapes of epic gestation, the “strange transmutation” of cartographic imagination, and “the inner forest” of the collective unconscious ( Night206, 207). Positioning himself within a literary line of descent that commences with Thoreau, Eiseley aligns himself to a

4 Unearthing Urban Nature: from: Artifacts and Illuminations
Author(s) BRYSON MICHAEL A.
Abstract: Loren Eiseley used the compelling landscapes of his native Great Plains as well as the arid West as both setting and subject for his poetic yet scientifically rigorous explorations of evolution, natural history, and the human condition. But as a literary naturalist, Eiseley also mined the urban environment for inspiration and recognized the importance of analyzing nature close at hand in city and suburb in a rapidly urbanizing world, in which more than 50 percent of the world’s population now lives in cities.

7 Lessons of an Interdisciplinary Life: from: Artifacts and Illuminations
Author(s) GOSSIN PAMELA
Abstract: From an early age, Loren Eiseley lived his life betwixt and between various kinds of “two cultures” experiences: the two linguistic worlds of his parents’ disparate communication styles; the distinct realms of private thought and public expression; the separate but concentric spheres of personal and professional discourses; and the two intellectual and academic domains traditionally described as “ thetwo cultures” — the poetic, imaginative, and humanistic versus the technical, rational, and scientific.¹ Driven to explore both sides of such cultural differences, Eiseley observed, valued, and experimented with each approach separately. Over time, he developed vital skills of empathy and analysis

8 Artifact and Idea: from: Artifacts and Illuminations
Author(s) PITTS MARY ELLEN
Abstract: Loren Eiseley often scrawled questions and poems in the margins of texts that he read. Indeed, two years before the publication of Thomas S. Kuhn’s The Structure of Scientific Revolutions, which footnotesThe Firmament of Time, Eiseley wrote that “the intellectual climate of a given period may unconsciously retard or limit the theoretical ventures of an exploring scientist” (Firmament61). Keenly aware of the limitations imposed by a worldview, Eiseley responded formally in “The Illusion of the Two Cultures” to C. P. Snow’s pronouncement that scientific and literary cultures are so polarized that they fail utterly to communicate. Thus began

3 Defining the Vocation of the Novel through Narrative Elements from: Writing at the Limit
Abstract: The general outline of how the contemporary U.S. novel uses media other than writing should now be clear. Once the novel had lost its traditional vocation, any choice by a writer must be evaluated against its rhetorical effectiveness. Novels can use media for a variety of storytelling purposes, and contemporary writers can appeal to other media to reveal the potential and limits of writing. We have seen how many of these novels thematize the circulation of the media object within the story world to explain the cultural meaning of the medium of writing. In the remainder of this book, I

Coda: from: Writing at the Limit
Abstract: In this book, I have offered an unlikely image of the novel within the contemporary media ecology. We would expect that media would create a sense of connection to social and cultural forms by reaching out to describe larger media systems directly. Instead, what we have seen is that the contemporary media novel emphasizes quite the opposite: the limits of writing. Instead of isolating novelists, characters, and readers, those limits are precisely what allow them to be aware of the world beyond themselves. In emphasizing media limits, these writers are able to embrace an agency that comes from being an

3 Fictionality in Comics: from: Contemporary Comics Storytelling
Abstract: On one of his missions in Tom Strong’s Terrific Tales(2004), the superhero Tom Strong enters an arctic cave and chances upon a secret Nazi science project which involves the theory that the earth is hollow as well as flying saucers. As it turns out, however, the fantastic subterranean world is not real. Tom Strong and his companions only found what they expected to find and are eventually entrapped by an alien who feeds on human emotions. When Strong defeats the alien, the subterranean world disappears and the arctic plain returns to its original state. This story is one of

1 Herta Müller: from: Herta Müller
Author(s) Stoekl Allan
Abstract: Herta Müller’s is a poor writing, or a writing that uses the poverty of means to escape, momentarily, a greater and much more profound poverty. The world presented in her writing, in a collision of verisimilitude and surrealism, is a world in which one makes do with very little; Müller’s Nobel Prize speech (titled “Every Word Knows Something of a Vicious Circle”), for example, is an extended meditation on words and things, starting from, and always coming back to, the handkerchief.¹ In a world outside of, or below, the consumer economy, small objects, passed from parent to child, assert themselves.

11 Osmoses: from: Herta Müller
Author(s) Johannsen Anja
Abstract: After her Nobel Prize was announced, commentators never tired of emphasizing that Herta Müller lent her literary and political voice to the victims of Stalinism and the Ceauşescu dictatorship. Müller is without question a political author whose writing describes and indicts the mechanisms of surveillance and oppression and their effects on people. Harassment and surveillance by the authorities and secret police of the Romanian dictatorship frequently mark the day-to-day life of her protagonists. The living conditions of her characters have severely damaged them and considerably affected their perception of themselves and the world. What is interesting above all, in my

2 Reading a Dictionary: from: Born in the Blood
Author(s) Leavitt Robert M.
Abstract: When I sat down to proofread the thousands of entries in A Passamaquoddy-Maliseet Dictionary¹ (Francis and Leavitt 2008), I expected to endure a long, tedious chore, compensated only by seeing the broad scope of the words David A. Francis and I, working with dozens of Passamaquoddy and Maliseet contributors, had compiled. But an unexpected pleasure awaited. In the words themselves and the example sentences, the Passamaquoddy world of the past hundred years came welling up from the pages. I could sense what speakers mean when they say that the language is “a unique mindset, in which I feel completely at

1 Sherman Alexie’s Indian Killer as Indigenous Gothic from: Phantom Past, Indigenous Presence
Author(s) BURNHAM MICHELLE
Abstract: In Sherman Alexie’s controversial 1996 novel Indian Killer, a six-year-old boy named Mark Jones, “the first-born son of a white family” (192), is kidnapped from his bedroom by someone identified only as “the killer.” The killer, who possesses a knife inlaid with turquoise stones that has already been used to stab and scalp a white, male victim, leaves after the crime a calling-card of blood-stained white owl feathers. Intent on completing “a powerful ceremony that would change the world” (192), the killer remains not only menacingly anonymous and indecipherable, even to the very conclusion of Alexie’s book, but is described

4 Worlds of Judgment: from: Conception, Reception, and the Spirit
Author(s) JERVIS L. ANN
Abstract: The Fourth Gospel’s cosmic lawsuit motif has been brilliantly elucidated by andrew Lincoln.¹ in Truth on TrialLincoln clarifies how the narrator of the Gospel of John presents the long-standing battle between light and darkness coming to a head in God’s lawsuit with God’s world.² in this lawsuit, Jesus is the witness and the judge, and those who believe the truth of Jesus’ witness and judgment are liberated from darkness and death into light and life.

7 Land, Idolatry, and Justice in Romans from: Conception, Reception, and the Spirit
Author(s) KEESMAAT SYLVIA C.
Abstract: In a world where the destruction of land and water is the single most threatening issue for human life, it is astounding that biblical scholars still fail to grapple with the depth of biblical concern—including that of paul—with the destruction of arable land and flowing water. By focusing the discussion on such global issues as the melting of the polar ice caps, the warming of the atmosphere, and rising sea levels (which were, of course, not even remotely in the imagination of the biblical writers), it becomes easy to sidestep the biblical call to repent of our lives

17 Good Sex, Bad Sex: from: Conception, Reception, and the Spirit
Author(s) ALEXANDER LOVEDAY
Abstract: Many years ago, in conversation with a German biblical scholar, I happened to mention that andrew Lincoln was one of my colleagues in the department of Biblical Studies in Sheffield. “Ah!” said my interlocutor: “paradise Lincoln!” Andrew’s Paradise Now and Not Yetwas already making a favorable impression on the exacting world of Germanneutes-tamentlicher Wissenschaft. it is a pleasure to contribute to this collegial appreciation of andrew’s academic achievements, recalling those heady days back in 1986, when we had just joined the Sheffield department (Andrew six months ahead of me), and enjoyed together the excitement of testing out new

Book Title: Slavery's Capitalism-A New History of American Economic Development
Publisher: University of Pennsylvania Press, Inc.
Author(s): Rockman Seth
Abstract: During the nineteenth century, the United States entered the ranks of the world's most advanced and dynamic economies. At the same time, the nation sustained an expansive and brutal system of human bondage. This was no mere coincidence. Slavery's Capitalismargues for slavery's centrality to the emergence of American capitalism in the decades between the Revolution and the Civil War. According to editors Sven Beckert and Seth Rockman, the issue is not whether slavery itself was or was not capitalist but, rather, the impossibility of understanding the nation's spectacular pattern of economic development without situating slavery front and center. American capitalism-renowned for its celebration of market competition, private property, and the self-made man-has its origins in an American slavery predicated on the abhorrent notion that human beings could be legally owned and compelled to work under force of violence.
Link: http://www.jstor.org/stable/j.ctt1dfnrs7

CHAPTER 3 An International Harvest: from: Slavery's Capitalism
Author(s) ROOD DANIEL B.
Abstract: A memorable image from one of America’s most frequently rendered patriotic songs, “amber waves of grain” holds a special place in the nation’s understanding of itself. The planting of the prairies after 1850, the story goes, benefited American citizens as well as the people of the world, ushering in modernity and providing a livelihood for countless impoverished European immigrants. As the labor-saving device that enabled the settlement and cultivation of millions of acres, the McCormick reaper plays a starring role in the story of freedom’s dominion spreading west. Yet this most successful of automatic harvesters was invented on a slave

Chapter 6 Ancestors, Saints, and Governance from: The Grecanici of Southern Italy
Abstract: Under the generic rubric “Italian mafia” are classed the four well-known underworld organizations that exist in Italy: Cosa Nostra in Sicily, ’Ndrangheta in Calabria, Camorra in Naples, and Sacra Corona in Puglia (Gambetta 1988; Fentress 2000; Lupo 2009; Dickie 2011). In discourse, the term “mafia” is often used interchangeably with any of the aforementioned “mafias,” as an indicator of specific dispositions and type of organization.

INTRODUCTION: from: Useful Fictions
Abstract: Here are some of the questions that this book will try to answer: Why do stories with sad endings make us cry? Why do we like scary movies but not scary situations in real life? How is it that we can think of a fictional character as a “friend” whose triumphs thrill us and whose misfortunes cause us pain? Why will we continue to watch a movie or television show that we don’t really like just to see how it turns out? Why can a single summer blockbuster movie earn more than a billion dollars in worldwide box-office receipts and

Conclusion: from: Useful Fictions
Abstract: Human beings are not fact machines—beings who scan the environment for information and then process it in their extremely large brains to produce pasteurized lumps of truth. Thomas Gradgrind’s vision in Charles Dickens’s Hard Times—a board of fact, composed of commissioners of fact, who will force the people to be a people of fact—has never been realized.¹ Through the course of the novel, Gradgrind comes to understand that human beings are not governed by facts and that they cannot be forced into a world of fact without a substantial amount of violence against their very natures. There

Book Title: The Rhizomatic West-Representing the American West in a Transnational, Global, Media Age
Publisher: UNP - Nebraska
Author(s): Tatum Stephen
Abstract: Using Gilles Deleuze and Félix Guattari's concept of the rhizome, Neil Campbell shows how the West (or west-ness) continually breaks away from a mainstream notion of American "rootedness" and renews and transforms itself in various cultural forms. A region long traversed by various transient peoples (from tribes and conquerors to immigrants, traders, and trappers), the West reflects a mythic quest for settlement, permanence, and synthesis-even notions of a national or global identity-at odds with its rootless history, culture, and nature. Crossing the concept of "roots" with "routes," this book shows how notions of the West-in representations ranging from literature and film to photography, music, and architectural theory-give expression to ideas about identity, nationhood, and belonging in a world increasingly defined by movement across time and borders. The Rhizomatic Westoffers a new vision of the American West as a hybrid, performative space, a staging place for myriad intersecting and constantly changing identities.
Link: http://www.jstor.org/stable/j.ctt1dgn4wh

7. POSTWESTERN GENERATIONS? from: The Rhizomatic West
Abstract: Mike Davis writes of how the belief of Native American prophet Wovoka in the Ghost Dance as an apocalyptic reminder of the instability of a white West is still alive and evident as one surveys the “artificial world” of L.A.’s “neon landscapes”—“Turnerian history … stripped down to its ultimate paranoia,” he calls it. But as he reminds us, in the Ghost Dance tradition “this end point is also paradoxically the point of renewal and restoration.”¹ This association of apocalypse and renewal, of ending and beginning, has a curious resonance for this chapter as I continue my efforts to show

12 Double Translation: from: Transatlantic Voices
Author(s) HASELSTEIN ULLA
Abstract: In a well-known essay William Bevis put forward a theory of Native American literature by juxtaposing Western and Native American plot structures. “American whites,” he observed, “keep leaving home” in search of better opportunities “in a newer land” (581). These (gendered) stories typically portray an individual striving for success, trying to stand up to the test of unforeseen hardships and conflicts by keeping true to himself. The existential pathos of living in a hostile world is only slightly modified by the hero’s ability to build relationships with others; as Bevis notes, romantic love typically serves as an antidote to isolation,

Considering a Coincidence: from: Writing and Materiality in China
Author(s) Widmer Ellen
Abstract: The year 1828 saw the publication of two works of fiction that at first glance appear to inhabit different worlds. The first is Zai zaotian, 再造天,a tanci彈詞 (or prosimetric fictional narrative) by Hou Zhi 侯芝 (1764–1829), a woman editor, author, and poet. In contrast to some of her other output,Zai zaotianhas not enjoyed much scholarly or readerly acclaim. This is in part because of its didacticism. The plot, which concerns a struggle over control of the throne during the Yuan dynasty, centers almost exclusively on the lessons to be learned from the good and bad

Introduction from: Lydia Ginzburg's Prose
Abstract: For seven decades, Lydia Ginzburg (1902–90) wrote about the reality of daily life and historical change in Soviet Russia. In fragmentary notes and narratives, she exercised what she saw as the unique possibilities of “in-between” genres (human documents, memoirs, essays, autobiographies) to bring representations of new realms of life and thought into literature. She recorded, with an unmatched degree of insight and lucidity, how her contemporaries shaped their personalities and self-images in response to the Soviet experience. Yet in the English-speaking world, she is still known primarily as a literary scholar (author of the book On Psychological Prose, whose

Book Title: Forms of Life-Character and Moral Imagination in the Novel
Publisher: Yale University Press
Author(s): PRICE MARTIN
Abstract: Martin Price writes here about ways in which character has been conceived and presented in the novels of the nineteenth and early twentieth centuries. Beginning with chapters that cogently argue the artistic value of character, Price then deals with the different forms character has taken in individual novels. His first discussions center on authors-Jane Austen, Stendhal, Charles Dickens, George Eliot, and Leo Tolstoy-who define individuals by their adherence or opposition to social norms. The next chapters deal with novelists for whom the moral world is largely internalized. The characters of Henry James, Joseph Conrad, D.H. Lawrence, and E.M. Forster live in society and act upon it, but the authors are particularly concerned with the confusions, terrors, and heroism that lie within consciousness. The last chapter uses novels about the artist by James Joyce, Virginia Woolf, and Thomas Mann in order to apprehend the process by which experience is transformed into art.
Link: http://www.jstor.org/stable/j.ctt1dr37p0

1 The Fictional Contract from: Forms of Life
Abstract: We are all of us born into a world with social and linguistic rules. We inherit both kinds of rules, and each of them shapes us even as it supplies us with the means of becoming ourselves: ourselves, but not any selves. And yet selves that can question the system they inherit. We may question the contracts that have been made for us—whether, in fact, they are contracts at all, to which we have never given assent and to which there are no alternatives. “We may as well assert,” David Hume wrote, “that a man, by remaining {aboard} a

3 The Other Self: from: Forms of Life
Abstract: If characters exist for the sake of novels, they exist only as much as and in the way that the novel needs them. Jane Austen’s world is a strikingly limited one. It is a world of visits and conversations, which usually take place in houses and gardens. We do not see people at work; we do not directly encounter violent action or violent passion. The limits of what may be said are fairly narrow. We are given, in effect, a shallow and well-lighted stage where we can see the comedy of manners played out with great attention to speech and

4 Austen: from: Forms of Life
Abstract: Jane Austen’s novels present a world more schematic than we are accustomed to find in more recent fiction. The schematism arises in part from her “vocabulary of discrimination,”² those abstract words which classify actions in moral terms. Wittgenstein’s remarks recall the adaptability of our responses, the readiness of our minds to discover how a literary work conveys its meanings and to make insensible adjustments to the forms its signs may take. Black-and-white photography can make discrminations and tonal gradations that cannot be achieved by color, just as, in another case, an engraving can define a structure through line that a

8 Tolstoy and the Forms of Life from: Forms of Life
Abstract: It is difficult to account for the remarkable sense of depth as well as breadth we feel in reading Tolstoy. Sir Isaiah Berlin, in describing that sense, has come closer than anyone else to explaining it. Tolstoy’s heroes achieve a kind of serenity through coming to accept “the permanent relationships of things and the universal texture of human life.” Through them we become aware of an order underlying and perhaps girding the world of our experience. It is an order which “ ‘contains’ and determines the structure of experience, the framework on which it—that is, we and all we

10 Conrad: from: Forms of Life
Abstract: In The Fable of the BeesBernard Mandeville created a dazzling paradox: private vices are public benefits. The more self-indulgent a nation, the more trade it generates: the more people it must employ in the manufacture and transport of luxuries, the more services it will require and reward. On the contrary, an abstemious people are content with little, live on their own productions, remain a self-subsistent nation with little need for commerce or expansion and of little note in the world. Clearly such a paradox seems to undermine morality; and it was designed, in fact, to reveal the confusions of

Postscript from: The Postmodern Bible
Abstract: The Postmodern Bibleemerges in a world of competing discourses and global conflicts and connections. Readers of literary and cultural critical theory on the Bible will continue to face a multitude of methodologies and readings that give no promise of a coherent picture. When we first began to imagine writing this book, we thought we could provide a guide to the terrain of contemporary culture and criticism. What we now better understand is that the ideological gesture of providing such a map communicates the notion that somehow we know everything that is going on and can assess and communicate it

Book Title: Hermeneutics Ancient and Modern- Publisher: Yale University Press
Author(s): BRUNS GERALD L.
Abstract: In this wide-ranging meditation on the nature and purpose of hermeneutics, Gerald L. Bruns argues that hermeneutics is not merely a contemporary theory but an extended family of questions about understanding and interpretation that have multiple and conflicting histories going back to before the beginning of writing.What does it mean to understand a riddle, an action, a concept, a law, an alien culture, or oneself? Bruns expands our sense of the horizons of hermeneutics by situating its basic questions against a background of different cultural traditions and philosophical topics. He discusses, for example, the interpretation of oracles, the silencing of the muses and the writing of history, the quarrel between philosophy and poetry, the canonization of sacred texts, the nature of allegorical exegesis, rabbinical midrash, the mystical exegesis of the Qur'an, the rise of literalism and the individual interpreter, and the nature of Romantic hermeneutics. Dealing with thinkers ranging from Socrates to Luther to Wordsworth to Ricoeur, Bruns also ponders several basic dilemmas about the nature of hermeneutical experience, the meaning of tradition, the hermeneutical function of narrative, and the conflict between truth and freedom in philosophy and literature. His eloquent book demonstrates the continuing power of hermeneutical thinking to open up questions about the world and our place in it.
Link: http://www.jstor.org/stable/j.ctt1dszwtv

Conclusion: from: Hermeneutics Ancient and Modern
Abstract: I’ve said in this book that our relationship with texts, or with the world (or with other people), seems inadequately served by the concept of meaning. I expect now that someone will take me to be saying that texts, etcetera, are meaningless and that hermeneutics is one more thief in the postmodern night. It is true that hermeneutics is not always reputable and that one should always double one’s locks. But a serious hermeneutical lesson that one might draw from this book is that nothing, unfortunately, is meaningless; rather there are more meanings than we know what to do with,

Book Title: Local Knowledge, Global Stage- Publisher: UNP - Nebraska
Author(s): GLEACH FREDERIC W.
Abstract: The Histories of Anthropology Annual presents localized perspectives on the discipline's history within a global context, with a goal of increasing awareness and use of historical approaches in teaching, learning, and conducting anthropology.This tenth volume of the series, Local Knowledge, Global Stage, examines worldwide historical trends of anthropology ranging from the assertion that all British anthropology is a study of the Old Testament to the discovery of the untranslated shorthand notes of pioneering anthropologist Franz Boas. Other topics include archival research into the study of Vancouver Island's indigenous languages, explorations of the Christian notion of virgin births in Edward Tylor'sThe Legend of Perseus, and the Canadian government's implementation of European-model farms as a way to undermine Native culture. In addition to Boas and Tylor, the essays explore the research and personalities of Susan Golla, Edwin Sydney Hartland, and others.
Link: http://www.jstor.org/stable/j.ctt1dxg7dv

Book Title: Firewalking and Religious Healing-The Anastenaria of Greece and the American Firewalking Movement
Publisher: Princeton University Press
Author(s): Danforth Loring M.
Abstract: "If the Saint calls you, if you have an open road, then you don't feel the fire as if it were your enemy," says one of the participants in the Anastenaria. This compelling work evokes and contrasts two forms of firewalking and religious healing: first, the Anastenaria, a northern Greek ritual in which people who are possessed by Saint Constantine dance dramatically over red-hot coals, and, second, American firewalking, one of the more spectacular activities of New Age psychology. Loring Danforth not only analyzes these rituals in light of the most recent work in medical and symbolic anthropology but also describes in detail the lives of individual firewalkers, involving the reader personally in their experiences: he views ritual therapy as a process of transformation and empowerment through which people are metaphorically moved from a state of illness to a state of health. Danforth shows that the Anastenaria and the songs accompanying it allow people to express and resolve conflict-laden family relationships that may lead to certain kinds of illnesses. He also demonstrates how women use the ritual to gain a sense of power and control over their lives without actually challenging the ideology of male dominance that pervades Greek culture. Comparing the Anastenaria with American firewalking, Danforth includes a gripping account of his own participation in a firewalk in rural Maine. Finally he examines the place of anthropology in a postmodern world in which the boundaries between cultures are becoming increasingly blurred.
Link: http://www.jstor.org/stable/j.ctt1dxg8pg

Introduction from: Firewalking and Religious Healing
Abstract: In the postmodern world of the late twentieth century it has become increasingly difficult to sustain the notion that even the most “exotic” people anthropologists write about—from the Trobriand Islanders to the Yanomamo—live in totally alien, isolated, and self-contained cultures. Our world has grown smaller; its societies and cultures, unique and diverse though they are, are now woven together in a complex web of interconnections and mutual influences that forms a thoroughly interdependent “world system.” In response to the many serious challenges posed by such a world, anthropology today, like other disciplines in the humanities and the social

CHAPITRE 17 EDUCATING MEDICAL STUDENTS ON VIOLENCE AGAINST WOMEN from: Responsabilités et violences envers les femmes
Author(s) Zweyer Marina
Abstract: Violence against women (VaW) and girls is widespread worldwide, has serious health consequences, and is considered a major public health problem (WHO 2010). Considering only intimate partner violence (IPV), globally, between 15% to 71% of women experience it during their lifetime (Garcia-Moreno et al. 2006). Given that violence may have short-, medium- and long-term adverse health effects, women exposed to violence are frequent users of health services (Kruget al. 2002). For instance, among women attending accident and emergency departments in the UK, the prevalence of IPV was estimated between 22% and 35% (Federet al. 2009). Clearly, physicians and

8. Heritagization of an Abbey Ruin: from: Des couvents en héritage / Religious Houses: A Legacy
Author(s) Coomans Thomas
Abstract: From the early 19th-century Romanticism, ruins of medieval abbeys and castles became part of the Western culture. This was a consequence of the massive destruction in the French Revolution. For the first time, ruins were no longer the exclusive domain of ancient and classical cultures, but people realized that the world had changed and parts of their own past were vanishing. It was no longer necessary to go to Italy or Greece to see ruins; they were everywhere in the nearby countryside. A complex blend of feelings attracted Romanticists to medieval abbey ruins, from the search for mystery and strong

Notes for an Artwork. from: Le lieu du Nord
Author(s) Landon Paul
Abstract: The action of the science fiction film Quintet¹ takes place in a frozen post apocalyptic future, possibly during a nuclear winter.² The sets are barren and strewn with redundant technology; a snow-covered landscape is punctuated by derelict modern architecture and frozen machinery.Quintetwas shot in Canada, in what is now the territory of Nunavut and on Île Notre-Dame in Montréal in the remains of the pavilions of the world exposition that took place there in 1967.³ Altman uses the (nuclear) winter setting ofQuintet, the expanses of white snow, the ice-encased structures and the fogginess produced by condensation in

Introduction: from: New Approaches to Teaching Folk and Fairy Tales
Author(s) Schwabe Claudia
Abstract: From the earliest stage of storytelling, oral tales and their mani fold retellings have served not only to mesmerize, entertain, and captivate listeners, but also to educate audiences about valuable life lessons and uni versal truths. Early tales contained examples of human conduct and provided guidelines on how to overcome serious challenges, survival struggles, or master problematic interpersonal relations. As Jack Zipes (2012) states in his recent study The Irresistible Fairy Tale, “For once a plethora of stories began to circulate in societies throughout the world, they contained the seeds of fairy tales, ironically tales at first without fairies formed

8 The Significance of Translation from: New Approaches to Teaching Folk and Fairy Tales
Author(s) Jones Christine A.
Abstract: In the opening pages of Voltaire’s (2005) mid-eighteenth-century satire, Candide, a sheltered young man finds himself cast out of his comfortable German manor life and into a hostile world. On the only one of his many adventures that does not lead immediately to catastrophe, he and his South American guide, Cacambo, stumble upon the fabled land of Eldorado in Peru. There exist no currency, no courts, and no prisons. In their place the duo finds rivers of gold, a palace of sciences filled with marvels of mathematics and astronomy, and a welcoming royal palace where they are treated to hospitalities

10 Teaching Hans Christian Andersen’s Tales: from: New Approaches to Teaching Folk and Fairy Tales
Author(s) François Cyrille
Abstract: As one of the most famous fairy-tale writers and one of the most translated authors in the world, Andersen should be given a prime place in a teaching unit on fairy tales. At the same time, as he was a Danish writer, both the language and the cultural context make it difficult for non-Danish -speaking instructors to grasp the many dimensions of his work. This chapter gives advice and suggests activities that can be used to work on Andersen’s tales in an academic setting, focusing on a comparative analysis of translations to approach the particular language in which they were

Conclusion: from: Writing of the Formless
Abstract: Jean-Luc Godard’s Notre musique(2004) takes place among the ruins of Sarajevo, at the time, the most recent proof that the state of exception is the rule. In the film, the Spanish novelist Juan Goytisolo makes a cameo appearance that could be wrongly seen as disconnected from the rest of the movie as a whole. During his time on screen, Goytisolo makes the claim that in the contemporary world, among the ruins of the civilizing process, there is a need for contemplative poets like Juan José Valente and José Lezama Lima. It is the world that needs this, not the

EIGHT Men, Armies, Peoples: from: Citizen Subject
Abstract: This chapter reprises several elements from a course taught at the University of California, Irvine, entitled “Politics as War, War as Politics” (January–March 2006). In this course, I opened to discussion the claim, frequent in contemporary discourse, that the “new wars,” which have broken out since the end of the Cold War and collapse of the world divided into “blocks” determined at the end of World War Two, would be essentially “non-Clausewitzian”—in that their protagonists are no longer solely territorial nation-states, operating by means of regular armies, or that they present an essential dissymmetry, or that they make

Book Title: Taking Hold of the Real-Dietrich Bonhoeffer and the Profound Worldliness of Christianity
Publisher: James Clarke & Co
Author(s): Harvey Barry
Abstract: Dietrich Bonhoeffer writes in one of his last prison letters that he had “come to know and understand more and more the profound this-worldliness of Christianity." In Taking Hold of the Real, Barry Harvey engages in constructive conversation with Bonhoeffer, contending that the “shallow and banal this-worldliness" of modern society is ordered to a significant degree around the social technologies of religion, culture, and race. These mechanisms displace human beings from their traditional connections with particular locales, and relocate them in their “proper places" as determined by the nation-state and capitalist markets. Christians are called to participate in the profound this-worldliness that breaks into the world in the apocalyptic action of Jesus Christ, a form of life that requires discipline and an understanding of death and resurrection. The church is a sacrament of this new humanity, performing for all to hear the polyphony of life that was prefigured in the Old Testament and now is realised in Christ. Unable to find a faithful form of this-worldliness in wartime Germany, Bonhoeffer joined the conspiracy against Hitler, a decision aptly contrasted with a small French church that, prepared by its life together over many generations, saved thousands of Jewish lives.
Link: http://www.jstor.org/stable/j.ctt1f89trh

3 The Future of a Technological Illusion from: Taking Hold of the Real
Abstract: Dietrich Bonhoeffer’s critique of a world come of age, scattered across a handful of documents from prison, offers keen insight into the time in which we live and the place where we have been sent to testify to God’s work of judgment and reconciliation in Christ. He brings to light the irony in modernity’s claim to have reached a stage of intellectual and moral maturity, enabling us to see that for all of its knowledge, expertise, and technological success, the age is as godless and without resource as previous generations. But he also draws our attention to the distinctive and

7 Reading the New in Light of the Old from: Taking Hold of the Real
Abstract: Why it, asks Dietrich Bonhoeffer, that in the Old Testament we routinely read of people killing, betraying, lying, robbing, divorcing, and even fornicating, all recounted to the glory of God? We seldom encounter anything of the kind in the New Testament.¹ The easy answer, given by many in the eighteenth, nineteenth, and early twentieth centuries, but which Bonhoeffer unequivocally rejects, is that the Old Testament embodies a primitive stage of “religion.”² For him something far more significant is going on in connection with the Old Testament that bears directly and substantially on the performance of this-worldliness for a world come

8 Polyphonic Worldliness from: Taking Hold of the Real
Abstract: In J. R. R. Tolkien’s creation saga, “Ainulindalë,” Ilúvatar sings the world into existence, setting forth for the Ainur, the first offspring of the creator’s song, the leitmotif to which the angelic beings were to add their voices. “Of the theme that I have declared to you,” Ilúvatar said to the divine ensemble, “I will now that ye make in harmony together a Great Music. And since I have kindled you with the Flame Imperishable, ye shall show forth your powers in adorning this theme, each with his own thoughts and devices, if he will. But I will sit and

Chapter Four WANDERING GEOMETRY: from: Alternative Modernities in French Travel Writing
Abstract: The imaginative geographies of twentieth-century New York, a time when the city was considered by many to be the capital of the world (perhaps the last), provide the impetus for discussion in this chapter. While imperialist Europe may have dominated the nineteenth-century’s imagination of civilization, in the wake of two world wars, the twentieth century witnessed the dislocation of a geopolitics dominated by European imperialist expansion, and the establishment of a new global political order increasingly dominated by the capitalist market economy and American foreign policy. This shift of power within the West was also fundamental for the establishment of

CONCLUSION from: Alternative Modernities in French Travel Writing
Abstract: In this book I have been preoccupied with the question of modernity, with the challenges Western modernity poses to the subject’s sense of their place in the world, and to the expression of these challenges in relation to the great capitals of the modern era, London and New York. Taylor tells us that ‘from the beginning, the number one problem of modern social science has been modernity itself: that historically unprecedented amalgam of new practices and institutional forms (science, technology, industrial production, urbanization), of new ways of living (individualism, secularization, instrumental rationality); and of new forms of malaise (alienation, meaninglessness,

Dead Ambitions and Repeated Interruptions: from: New Perspectives on James Weldon Johnson's "The Autobiography of an Ex-Colored Man"
Author(s) BARNHART BRUCE
Abstract: At a particularly important moment in his life, the narrator of James Weldon Johnson’s The Autobiography of an Ex-Coloured Manfinds himself on the receiving end of some rather bleak advice. In an attempt to discourage the narrator from returning to the United States, his wealthy patron tells him: “to attempt to right the wrongs and ease the sufferings of the world in general is a waste of effort. You had just as well try to bale [sic] the Atlantic by pouring the water into the Pacific.” The narrator has just told the patron of his ambition to compose a

The Autobiography as Ars Poetica: from: New Perspectives on James Weldon Johnson's "The Autobiography of an Ex-Colored Man"
Author(s) GLASER BEN
Abstract: In a survey of 1935’ s black literature for Opportunitymagazine, Alain Locke develops a criterion for black poetry that may seem surprising: not James Weldon Johnson’s famous call for “symbols from within” comparable to the achievement of Synge and Yeats, not a call for native rhythms and folk forms, and not Langston Hughes’s turn to the “eternal tomtom beating in the Negro soul—the tom-tom of revolt against weariness in a white world.”¹ Rather, Locke sought “ the full flavor of tragic or comic irony as applied to Negro experience” that he had found in the “sturdy, incisive verse”

Book Title: Inca Garcilaso and Contemporary World-Making- Publisher: University of Pittsburgh Press
Author(s): Fernández Christian
Abstract: This edited volume offers new perspectives from leading scholars on the important work of Inca Garcilaso de la Vega (1539-1616), one of the first Latin American writers to present an intellectual analysis of pre-Columbian history and culture and the ensuing colonial period. To the contributors, Inca Garcilaso's Royal Commentaries of the Incaspresented an early counter-hegemonic discourse and a reframing of the history of native non-alphabetic cultures that undermined the colonial rhetoric of his time and the geopolitical divisions it purported. Through his research in both Andean and Renaissance archives, Inca Garcilaso sought to connect these divergent cultures into one world.This collection offers five classical studies ofRoyal Commentariespreviously unavailable in English, along with seven new essays that cover topics including Andean memory, historiography, translation, philosophy, trauma, and ethnic identity. This cross-disciplinary volume will be of interest to students and scholars of Latin American history, culture, comparative literature, subaltern studies, and works in translation.
Link: http://www.jstor.org/stable/j.ctt1g2kmm1

6 “FOR IT IS BUT A SINGLE WORLD” from: Inca Garcilaso and Contemporary World-Making
Author(s) Castro-Klarén Sara
Abstract: One of the objectives of this chapter is to try to assess not only the survival of the Royal Commentaries(1609) as a text for our day, but also to advance the notion that Garcilaso’s ability to appeal to different readerships throughout the centuries, and perhaps in the future, is grounded in the strategies of translation and commentary that Garcilaso detected in the work of Marsilio Ficino (1433–99), Plato’s Renaissance translator and commentator.¹ Another point argues that Garcilaso’s familiarity with Plato’s ideas on the origin of the world and the natural diversity of its cultures allows Garcilaso’s to mount

3 Platonic and Christian Hope from: The Quest for Meaning
Abstract: Even a superficial reading of the Gospels will suffice to convince the reader that incarnation is the alpha and—as resurrection of the flesh—the omega of Christian faith. And with the body, involvement in the human world and its history is part of God’s self-revelation in his Word through the Spirit. The Christian community, whose faith is corporeal, communicative, communitarian, and sacramental, participates in this involvement. None of its activities is possible in the ether of incorporeal ghosts or spirits. All prophecies and fulfillments are facts of language; the entire liturgy is visible, tactile, and resounding; rituals have the

6 Ascent: from: The Quest for Meaning
Abstract: Marked by the shift from modernity to postmodemity, our epoch shares the ambiguities of both. The hubris of an emancipation that burdened humanity with a superhuman responsibility for the well-being of the entire world; greedy concentration on human, all-too-human needs; generous proclamations of universal human rights and deficient attempts at concretizing them; a humanistic moralism in conjunction with the greatest mass murders of history; a highly ambivalent relationship to religion and faith; a combination of blatant ignorance and repressions with fine scholarship about our past; an exaggerated veneration of science and technology; ruthless exploitation and romantic divinization of nature; the

2 The Poetics of the Impossible and the Kingdom of God from: Rethinking Philosophy of Religion
Author(s) Caputo John D.
Abstract: The Kingdom of God abides by a certain logic, but it is a divine logic. From the point of view of the world, which is its antagonist, what goes on in the Kingdom looks mad and even impossible. Still, it can be said in defense of the Kingdom that it is not simply impossible but rather, let us say, theimpossible. We might even speak of the logic of the impossible, on the perfectly logical assumption that with God, all things are possible (Luke 1:37), including the maddest and most impossible. But beyond any possible logic, even a logic of

9 Speaking Otherwise: from: Rethinking Philosophy of Religion
Author(s) Ward Graham
Abstract: I want to argue for the significance of theology to philosophy and the importance today of philosophical theology rather than philosophy of religion. I want to demonstrate how a new space for analogical thinking has been opened up by certain poststructuralist discourses; how this is a space in which we can think again of an analogical world and a cosmological project; but how, left to poststructural critical thinking alone, this worldview can all too easily endorse a culture of sadomasochism, by enjoying and enjoining its own endless victimage. Only a theological account (not, note, foundation), as the necessary supplement to

15 Politics and Experience: from: Rethinking Philosophy of Religion
Author(s) Goodchild Philip
Abstract: This paper assumes a political vision that, not being widely shared, requires explicit statement. The fundamental human relations that determine the shape of ecological, social, and personal worlds are not governed by legal, contractual, or institutional principles, but by constitutive practices. At present, the dominant constitutive practice of contemporary social relations is the global market. Production, distribution, and consumption are constituted for the purposes either of making money or of providing “value for money”—that is, a value subject to public measurement. These economic principles, by giving a public and social representation of diverse needs and impulses, usurp the place

Introduction from: How John Works
Author(s) Estes Douglas
Abstract: The Gospel of John is arguably the most read book of the New Testament. So prominent is this gospel that it would be difficult to overstate its impact on world culture. We only need to consider a particular snippet of Jesus’s speech in John—what we today refer to as John 3:16—to see how great an impact the wordsof John have had on our world. Yet below these words exists a powerfulstorythat has had a similar, incalculable impact. Just saying the phrase “water into wine” draws all hearers within range of Western tradition to reference the

4 Space from: How John Works
Author(s) Luther Susanne
Abstract: Space in the Gospel of John denotes narrative space, which is all the topographical and topological information given in the text that serves to create the setting for the narrative action as well as a narrative world in the reader’s mind.¹ Narrative space can be created through reference to geographical spaces like “Jerusalem” or “Galilee”; through the naming of concrete spaces like “synagogue,” “praetorium,” or “Jacob’s well”; or through descriptive (“inside,” “outside”) or deictic (“here,” “there”) expressions. However, only fragments of the narrated world are provided through the words of the narrator and the characters of the story. The reader

6 Plot from: How John Works
Author(s) Larsen Kasper Bro
Abstract: The Gospel of John is a narrative with a plot: “For God so loved the world that he gave his only Son” (John 3:16).¹ According to Peter Brooks, scholar of comparative literature, human beings “read for the plot” in order to satisfy their desire for meaning.² Human existence is a series of disparate episodes; but narratives, with a beginning, a plot, and an ending, project a sense of direction and meaning onto our lives, be it on a small scale in autobiographical posts on Facebook and shared family tales at the dinner table or on a larger scale in artistic

9 Imagery from: How John Works
Author(s) Lee Dorothy A.
Abstract: Images in literary works are words that appeal to the senses to conjure up a corresponding picture in the mind of the reader. By definition, such images appeal to the reader’s imagination, which has the capacity both to visualize and to interpret. The Gospel of John uses a remarkable number of sensory images to tell its story and express its unique perspective on faith. Many of these images, through the course of the Johannine narrative, take on the character of religious symbols: vehicles of the divine world. Appealing to the imagination, image and symbol make it possible for the implied

Introduction from: Acting for Others
Abstract: After the dissolution of Christendom in Europe, churches in the West lost their political power, authority, and sometimes, their voice. Bonhoeffer characterized this development as a part of a breakdown of the unity of the West, accompanied by the loss of structures, authority, and orientation in the world. He thought it was a time with no future and no past.³ In Arendt’s view, this situation places us

1 The Church as a Family in Arendt from: Acting for Others
Abstract: Since there are three main realms interconnected in Arendt’s discussion of this topic, the relation between the familial and the political will be explicated before following her argument regarding the image of an unworldly church as a family.

5 A Place of Acting: from: Acting for Others
Abstract: As I concluded in the previous chapters, all of the three thinkers from this conversation—Arendt, Bonhoeffer, and Stăniloae—think that some aspect of acting remains invisible, and thus, unworldly. According to Bonhoeffer, equality between human beings should not be realized in the world because

Book Title: An Archaeology of Prehistoric Bodies and Embodied Identities in the Eastern Mediterranean- Publisher: Oxbow Books
Author(s): PAPADATOS YIANNIS
Abstract: In the long tradition of the archaeology of the eastern Mediterranean bodies have held a prominent role in the form of figurines, frescos, or skeletal remains, and have even been responsible for sparking captivating portrayals of the Mother-Goddess cult, the elegant women of Minoan Crete or the deeds of heroic men. Growing literature on the archaeology and anthropology of the body has raised awareness about the dynamic and multifaceted role of the body in experiencing the world and in the construction, performance and negotiation of social identity. In these 28 thematically arranged papers, specialists in the archaeology of the eastern Mediterranean confront the perceived invisibility of past bodies and ask new research questions. Contributors discuss new and old evidence; they examine how bodies intersect with the material world, and explore the role of body-situated experiences in creating distinct social and other identities. Papers range chronologically from the Palaeolithic to the Early Iron Age and cover the geographical regions of the Aegean, Cyprus and the Near East. They highlight the new possibilities that emerge for the interpretation of the prehistoric eastern Mediterranean through a combined use of body-focused methodological and theoretical perspectives that are nevertheless grounded in the archaeological record.
Link: http://www.jstor.org/stable/j.ctt1ggjkqm

26 Collective Selves and Funerary Rituals. from: An Archaeology of Prehistoric Bodies and Embodied Identities in the Eastern Mediterranean
Author(s) Papadimitriou Nikolas
Abstract: The present paper aims at investigating — both theoretically and in the context of the Early Mycenaean period in mainland Greece (Table 26.1) — the relation of funerary rituals with processes of shaping, negotiating and transmitting collective identities. In particular, I wish to explore the role of specially designated ritual spaces (in this case, the dromoiof Mycenaean tombs) as frameworks for the creation of embodied experiences of shared remembering and identification. In this effort, I will draw extensively on anthropological literature examining rituals as public performances. Anthropologists recognise widely the ability of rituals to instil social values, worldviews and power relations

Book Title: Marxism and Form-20th-Century Dialectical Theories of Literature
Publisher: Princeton University Press
Author(s): SARTRE JEAN-PAUL
Abstract: For more than thirty years, Fredric Jameson has been one of the most productive, wide-ranging, and distinctive literary theorists in the United States and the Anglophone world. Marxism and Form provided a pioneering account of the work of the major European Marxist theorists--T. W. Adorno, Walter Benjamin, Herbert Marcuse, Ernst Bloch, Georg Lukács, and Jean-Paul Sartre--work that was, at the time, largely neglected in the English-speaking world. Through penetrating readings of each theorist, Jameson developed a critical mode of engagement that has had tremendous in.uence. He provided a framework for analyzing the connection between art and the historical circumstances of its making--in particular, how cultural artifacts distort, repress, or transform their circumstances through the abstractions of aesthetic form.
Link: http://www.jstor.org/stable/j.ctt1ggjkw6

CHAPTER ONE T. W. ADORNO; OR, HISTORICAL TROPES from: Marxism and Form
Abstract: To whom can one present a writer whose principal subject is the disappearance of the public? What serious justification can be made for an attempt to summarize, simplify, make more widely accessible a work which insists relentlessly on the need for modern art and thought to be difficult, to guard their truth and freshness by the austere demands they make on the powers of concentration of their participants, by their refusal of all habitual response in their attempt to reawaken numb thinking and deadened perception to a raw, wholly unfamiliar real world?

CHAPTER THREE THE CASE FOR GEORG LUKÁCS from: Marxism and Form
Abstract: For Western readers the idea of Georg Lukács has often seemed more interesting than the reality. It is as though, in some world of Platonic forms and methodological archetypes, a place were waiting for the Marxist literary critic which (after Plekhanov) only Lukács has seriously tried to fill. Yet in the long run even his more sympathetic Western critics turn away from him in varying degrees of disillusionment: they came prepared to contemplate the abstract idea, but in practice they find themselves asked to sacrifice too much. They pay lip service to Lukács as a figure, but the texts themselves

Psychoapocalypse: from: Psychoanalytic Mediations between Marxist and Postcolonial Readings of the Bible
Author(s) Pippin Tina
Abstract: In the ticket line to see 2012with my “The Politics of Apocalypse” class one semester, we met a woman who was returning for a second viewing of the film because she found it so believable. “This is the way it’s really going to happen,” she shared. “This movie shows exactly how the world is going to end; I have to see it again to catch all the details. after you see it you just want to be nice to people.” This viewer had crossed over into the film’s fantastic vision of the end; in fact, she was an enthusiastic

Introduction from: The Chatter of the Visible
Abstract: One of the most striking pictures featured in László Moholy-Nagy’s Malerei Fotografie Film(Painting Photography Film, 1925–27) is without a doubt Hannah Höch’sThe Multi-Millionaire, from 1923. Tucked in Moholy’s extensive compendium of the new visual modes of expression made possible by photography and film in the first decades of the twentieth century, Höch’s photomontage has an eye-popping quality that well documents her gift for laying bare the conventions of contemporary visual media and debunking gender and class stereotypes with compositions of uncommon virtuosity and mordant wit. At first sight the image evokes an unhinged world made of intersecting,

1 Weimar-Era Montage: from: The Chatter of the Visible
Abstract: The terms montageandcollagehave become synonymous with the radical experimentation that altered the status and physiognomy of art in early twentieth-century Europe. They encompass a wide array of practices premised on quoting, combining, and juxtaposing materials that straddle the bounds of old and new media—from literature and stage drama to painting, sculpture, photography, film, and radio. Common to these practices is the exuberant transgression of the canons of normative aesthetics, coupled with an often belligerent contempt for the institutions of academic art and an optimistic willingness to draw inspiration from the world of consumer culture, advertisement, and

CHAPTER 7 Czech Mates: from: The Muses on Their Lunch Hour
Abstract: Shakespeare and Kafka. At first glance it might seem as if no two writers could be less alike. One a playwright, an actor, an entrepreneur, a Christian; the other a novelist, a fabulist, an aphorist, a Jew. One supremely gifted in the creation of memorable dramatic characters, the other skilled in free indirect discourse, and in the first person narrative. One expansive, making the world a stage and the stage a world, the other a visionary claustrophobe, master of minimal spaces, the trial, the burrow, the animal-slave ship, the hunger artist’s cage. And yet they have been often, even insistently,

CHAPTER 9 Shakespeare 451 from: The Muses on Their Lunch Hour
Abstract: What is the place of Shakespeare, and specifically the teachingof Shakespeare, in today’s changed—and still changing—academic world?

Book Title: Assia Djebar-Out of Algeria
Publisher: Liverpool University Press
Author(s): FORSDICK CHARLES
Abstract: For more than fifty years, Assia Djebar, former Silver Chair of French at New York University and winner of the Neustadt Prize for Contribution to World Literature, used the tools of poetry, fiction, drama and film to vividly portray the world of Muslim women in all its complexity. In the process, she became one of the most important figures in North African literature. In Assia Djebar, Jane Hiddleston traces Djebar's development as a writer against the backdrop of North Africa's tumultuous history. Whereas Djebar's early writings were largely an attempt to delineate clearly the experience of being a woman, an intellectual, and an Algerian embedded in that often violent history, she had in her more recent work evinced a growing sense that the influence of French culture on Algerian letters may make such a project impossible. The first book-length study of this significant writer,Assia Djebarwill be of tremendous interest to anyone studying post-colonial literature, women's studies or Francophone culture in general.
Link: http://www.jstor.org/stable/j.ctt1gn6bp9

5. The Cult Film as Affective Technology: from: Science Fiction Double Feature
Author(s) Orbaugh Sharalyn
Abstract: Oshii Mamoru’s animated Ghost in the Shell 2: Innocence(2004, hereafterInnocence) is indisputably an sf film, but does it constitute a cult film as well? Is it a cult film for all audiences, or only those outside Japan, fascinated by the world of anime? Perhaps we might better ask: can an animated film for adults, created within Japan for a Japanese audience, be considered anythingbutcult when it circulates in a non-Japanese context?¹ This essay will explore these questions en route to a consideration of the connections between the “cult” elements of the film and the science fiction-esque

10. Robot Monster and the “Watchable … Terrible” Cult/SF Film from: Science Fiction Double Feature
Author(s) Telotte J. P.
Abstract: As Lincoln Geraghty reminds us, early 1950s sf cinema, typified by films like The Day the Earth Stood Still(1951),The Thing(1951),Invaders from Mars(1953), andWar of the Worlds(1953), was often marked by a rather serious tone and effect, presenting “America and the world in the grip of emergencies … that jeopardized the future of the [human] race” (23). Despite their sometimes strange monsters and strained plots, the “emergency” visions in these films urged audiences to contemplate the trajectory of their newly atomic-driven world, to reconsider the tense and potentially destructive relations between nations, or, simply,

14. Capitalism, Camp, and Cult SF: from: Science Fiction Double Feature
Author(s) Booker M. Keith
Abstract: Set in worlds that are different from our own and often featuring civilizations and customs (or even species) that are different from our own, sf is thegenre of difference. And sf fans, with a long history of fandom that dates back to the letters columns in the pulps of the 1930s, tend to be regarded as a sort of subculture, different from the mainstream, though alike in their difference and in their common interest in sf. In like fashion, cult films and other cult objects achieve their cult status both because they are different from the perceived norm in

CHAPTER 1 Beginnings: from: Patrick Chamoiseau
Abstract: Chronique des sept misères, Chamoiseau’s first novel, establishes many of the key concerns which will be further explored in his later writings. It deals throughout, and in a very direct way, with the confrontation between memory and oblivion, and presents a pessimistic diagnosis of the possibilities for memory, and hence self-knowledge, in contemporary Martinique. The novel is structured around a fall from grace: it traces the island’s transition from an economy based on the local Creole market in the early twentieth century to its brutal entry into the world of modernity, consumerism and global capital in the aftermath of World

Book Title: At the Limits of Memory-Legacies of Slavery in the Francophone World
Publisher: Liverpool University Press
Author(s): Hodgson Kate
Abstract: Recent years have seen a growing body of literature dedicated to memories of slavery in the Anglophone world, yet little has been done to approach this subject from Francophone perspectives. This collection responds to the urgent need to contribute to current research on slavery and memory studies by focusing specifically on the Francophone world. Featuring the scholarship of leading academics in France, Britain, the United States and Canada, the collection reflects upon contemporary commemorative practices that relate to the history of slavery and the slave trade, and questions how they function in relationship to other, less memorialized histories of exploitation, such as indentured and forced labour. The volume is set against the context of France’s growing body of memory legislation, as well as its close cultural and political connections to its former empire, all of which make it an influential player in how slavery continues to be memorialized and conceptualized in the public sphere. Contributors retrace and redraw the narrative map of slavery and its legacies in the Francophone world through a comparative understanding of how these different, but interconnected forms of labour exploitation have been remembered and/or forgotten from European, West African, Indian Ocean and Caribbean perspectives.
Link: http://www.jstor.org/stable/j.ctt1gpcb4p

From Forgetting to Remembrance: from: At the Limits of Memory
Author(s) Dali Inès Mrad
Abstract: At least since the modern period, Morocco and the Regencies of Algiers, Tunis and Tripoli were among the regions directly implicated in the enslavement and displacement of sub-Saharan African peoples, and were used either as platforms for their transit towards Europe or as territories seeking domestic and agricultural labour. In the case of Tunisia, slaves were brought overland as part of trans-Saharan business and trade, but they could also be transported by sea, the trans-Mediterranean trade completing the trans-Saharan trade. Domestic slavery concerned large urban areas, as well as the rural world, but there remained some specificities relating to certain

6 Obsessive Narrators, Unstable Knowledge from: Strange Narrators in Contemporary Fiction
Abstract: The two novels examined in this chapter may seem less closely connected in thematic terms than the pairs we have considered in the previous chapters: what can Umberto Eco’s Foucault’s Pendulum(1989; originally published in Italian in 1988), which traces the adventures of three Italian intellectuals in a world of occult writings and conspiracy theories, have in common with Mark Danielewski’sThe House of Leaves(2000), a twenty-first-century haunted house tale known for its typographical experimentation and “cult” following? A preliminary answer could turn on how both novels draw on genre fiction (the thriller or detective novel in Eco, Gothic

Coda: from: Strange Narrators in Contemporary Fiction
Abstract: In the concluding lines of Why We Read Fiction, Lisa Zunshine writes, “I can say that I personally read fiction because it offers a pleasurable and intensive workout for my Theory of Mind” (2006, 164). Zunshine’s argument is well known: we feel attracted to fiction because it affords opportunities for exercising our “theory of mind” (our capacity to attribute mental states to other subjects), thus functioning as some sort of cognitive “weightlifting” (124–25). In discussing this gymnastic metaphor, Zunshine is careful to uncouple the pleasure provided by reading fictional characters’ minds from its real-world consequences, adding that “[just] as

Ratio, Mimesis, Dialectics: from: Theodor W. Adorno: Truth and Dialectical Experience / Verità ed esperienza dialettica
Author(s) Desideri Fabrizio
Abstract: From Dialectic of EnlightenmenttoAesthetic Theory: these two book titles somehow sum up the entire development of Adorno’s philosophy. From a meditation (together with his friend and colleague Horkheimer) on the unavoidable polarity in the Modern between the dynamics of rationalization and the persistence of myth, to an arduous analysis of the relationship between the work of art and philosophy. His posthumous and unfinishedAesthetic Theoryhas often been read as nothing more than an outcome to which Adorno was led by the internal aporias of a “critical theory” of the late-capitalist society understood as an “administered world” in

The Promise of the Non-Identical: from: Theodor W. Adorno: Truth and Dialectical Experience / Verità ed esperienza dialettica
Author(s) Bolaños Paolo A.
Abstract: Theodor W. Adorno’s preoccupation with language is gleaned from the context of his theory of knowledge, particularly his critique of identity thinking. He tackles the problem of conceptual reification genealogically, that is, he traces conceptual reification via an analysis of the structure of language. My aim in this paper is to argue that Adorno’s engagement with the nature of language is informed by an implicit attempt at a revaluation of the language of philosophy, a revaluation that has significant consequences for a global understanding of how we conceive the world of objects, in general, and how philosophy’s configurative use of

Chapter 2 MAY’S TENSIONS TODAY: from: Sixties Radicalism and Social Movement Activism
Author(s) McDonald Kevin
Abstract: On 15 March 1968 France’s most important newspaper, Le Monde, published an editorial by Pierre Viansson-Ponté, its chief political writer, entitled ‘France is bored’ (Viansson-Ponté 1968). The author, a former member of the Resistance and one of the country’s most respected political commentators, bemoaned the fact that France was ‘removed from the convulsions reshaping the world’, a place where ‘nothing is happening’. He observed in passing that a few students were demonstrating at Nanterre University for the right of female students to enter the male dormitories, dismissing this as ‘despite everything, a limited conception of human rights’. Anyone familiar with

Chapter 8 THE SITUATIONIST LEGACY: from: Sixties Radicalism and Social Movement Activism
Author(s) Harding Eloise
Abstract: The above quotation to some extent encapsulates the Situationists’ perspective on revolutionary theory. Put simply, the Situationists did not believe in either waiting for a revolution or deferring the living of life until after this possibly hypothetical point. The claim that ‘everybody wants to breathe’ describes the existence of a human spirit which can be truly revolutionary when brought to the surface. ‘Nobody can breathe’ depicts the ‘spectacular’ world in which we live, mired in the illusion of mainstream society

Conclusion from: Sixties Radicalism and Social Movement Activism
Author(s) O’Donnell Mike
Abstract: This book began by contrasting polarised interpretations of the longer term impact of sixties radicalism. One cluster sees cultural, social and political rebellion as ephemeral, politically inconsequential or absorbed into the mainstream. Others see legacies and practices from sixties radicalism as established and still influential in contemporary radical protest. This divergence is illustrated by the views of two Americans: Noam Chomsky (2009) and Gerard DeGroot (2008). On the BBC world news programme Hardtalk(November 3 2009) Chomsky consistently attributed what he sees as an increase in freedom of expression in American public life to the long-term impact of the radical

Chapter 6 DIANOETIC LAUGHTER IN TRAGEDY: from: Modern European Tragedy
Author(s) BECKETT SAMUEL
Abstract: In Beckett, as in the earliest perception of the tragic in the West, weeping is an inextricable part of human life, a sign of living. And yet, as nell has observed in an earlier passage in the work: ‘nothing is funnier than unhappiness […]. Yes, yes, it’s the most comical thing in the world.’³

Book Title: Knowledge and Human Liberation-Towards Planetary Realizations
Publisher: Anthem Press
Author(s): Giri Ananta Kumar
Abstract: Human liberation has become an epochal challenge in todays world, requiring not only emancipation from oppressive structures but also from the oppressive self. This book seeks to rethink knowledge vis-à-vis familiar themes such as human interest, critical theory and cosmopolitanism.
Link: http://www.jstor.org/stable/j.ctt1gxpb96

Introduction from: Knowledge and Human Liberation
Abstract: In the Bible we read about a woman who is wailing in the streets and her name is Wisdom.¹ She is weeping because despite her knocking we are not opening our doors. But in the human journey as well as in our contemporary world it is not only wisdom which is weeping. Knowledge is also weeping, as it has become imprisoned within a variety of structures of domination, commodification, illusion and isolation. But to know is not only to know of but to know with – a practice of knowing with which involves both self-knowledge and knowledge of the world (see

Chapter Three THE MODERN PRINCE AND THE MODERN SAGE: from: Knowledge and Human Liberation
Abstract: The prince has been the dominant archetypal model of being and becoming in modernity, and despite the supposed beheading of the kings in the modern world, as Machiavelli (1981) and antonio gramsci (1957), among many others, tell us it is the values of the prince, namely his will to power, that guide us in the modern world, rather than the values of an unconditional ethical obligation of the self to the other. Power, politics and empowerment have provided determinant frames of selfconstitution and social emancipation in the modern world, and they have provided the singular definition of freedom as well.

Chapter Eight RULE OF LAW AND THE CALLING OF DHARMA: from: Knowledge and Human Liberation
Abstract: The classical indian traditions had a different conception of both rule and law as compared to modern western traditions. While the constraining power of legality is central to modern western traditions, in India it is moral authority which is at the core of the rule of law (lingat 1973). The classical law of india is characterized not by positive law and legality but by moral authority and duty which is called dharma.Dharmarefers to the totality of duties which are incumbent on individuals. It also signifies eternal rules which maintain the world. The rule of law entailed in the

Chapter Eleven THE CALLING OF A NEW CRITICAL THEORY: from: Knowledge and Human Liberation
Abstract: Piet Strydom is a creative and critical seeker of our contemporary world who has asked many questions and has also created spaces of mutual learning and collective blossoming. Strydom originally comes from South Africa, and his critique of the thenprevailing apartheid regime made him homeless. He first came to England and then settled down in Ireland, where he has taught at the pre-eminent University College Cork for more than three decades. While teaching at Cork, he embodied a new mode of critique and creativity, which has presented his students and fellow learners a critical and creative way of blossoming beyond

Chapter Fourteen CIVIL SOCIETY AND THE CALLING OF SELF-DEVELOPMENT from: Knowledge and Human Liberation
Abstract: It is Jürgen Habermas (1981) himself who quite some time ago had challenged us that now we need a new philosophy of science which is not scientistic. It is worth asking Habermas, and all of us sociologists for whom sociological engagement is nothing more than an elaboration of the agenda of modernity, whether we need an understanding of and relationship with modernity which is not modernistic. This inquiry is at the core of understanding paths of civil society and experiments with modernities, not only in India but also in Europe, East Asia, Africa, Latin America and around the world. Both

Chapter Seventeen COSMOPOLITANISM AND BEYOND: from: Knowledge and Human Liberation
Abstract: The vision that we are not just members of our tribes and nations but belong to the whole world – as the children of Mother Earth – has a long genealogy in many different cultures and traditions of the world; from the Stoic conception of human beings as citizens of the world in ancient Greece, to the Vedic vision of Vasudhaiva Kutumbakam(theVasudha, meaningworld and Mother Earth), to the Buddha’s interrogation of such conceptions of cosmopolitanism by submitting the ideal of universal self-realization, which is not confined to the human realm and has challenged seeking human beings to realize thebodhisattva

Chapter 4 PHILOSOPHICAL ANTHROPOLOGY AND PHILOSOPHY IN ANTHROPOLOGY from: Philosophy and Anthropology
Author(s) Brezina Vaclav
Abstract: It is probably fair to say that some of the most exciting (as well as challenging) questions are those directly related to the human condition (see the examples above). In today’s globalized and warming world, in which an unprecedented opportunity to come together

Chapter 11 GROUND, SELF, SIGN: from: Philosophy and Anthropology
Author(s) Kjaerholm Lars
Abstract: Far more than a theory of signs, Peirce’s semiotics is also an attempt to summarize ontology as seen in his time and in the Kantian tradition in which he is situated. The concepts of firstness, secondnessandthirdnesssum up the forms and conditions under which anything can exist, within the framework of the ontological tradition that Peirce belonged to. Peirce has various ways of defining Firstness. It is ‘what the world was to Adam on the day he opened his eyes, before he had even drawn distinctions, or had become conscious of his own existence’ (1.357). This makes Peirce’s

Chapter 16 BORDER CROSSINGS BETWEEN ANTHROPOLOGY AND BUDDHIST PHILOSOPHY from: Philosophy and Anthropology
Author(s) Goonatilake Susantha
Abstract: This chapter attempts to locate anthropology historically as to its epistemological roots, its critique that occurred after decolonization and its future, as once again the centre of gravity of the world’s economic axis shifts to Asia. The position taken in this chapter is that of standpoint theory, namely that all theoretical as well as empirical statements are bound within a social framework and perspective.

Chapter 17 ‘ANTHROPOLOGY OF PHILOSOPHY’ IN AFRICA: from: Philosophy and Anthropology
Author(s) Kresse Kai
Abstract: An anthropological investigation into philosophy can provide us with insights and information about traditions of knowledge and intellectual practice elsewhere in the world, in social contexts very different from our own. The project needs to engage with – and first of all be able to identify – philosophy as part of social discourse, and as a social practice, within any given region. Here, I am carving out one particular approach about how this could work, in relation to the Swahili context and against the background of discussions in African philosophy. Philosophy, as socialized discourse and practice, overlaps with other (more established) areas

CHAPTER 5 Is There Such a Thing as a ‘Pragmatic Sociology of Critique’? from: The Spirit of Luc Boltanski
Author(s) Susen Simon
Abstract: In the contemporary sociological literature, not only in the Francophone² world but also in Germanophone³ and Anglophone⁴ contexts, the work of Luc Boltanski is widely recognized as a major contribution to the social sciences. The value and influence of Boltanski’s writings manifest themselves in the emergence of a new paradigm: the sociology of critiqueor, as it has been recently characterized not only by sympathetic and unsympathetic critics alike but also by the author himself, thepragmatic sociology of critique.⁵ It is true that the concept of critique plays a pivotal role in most of Boltanski’s writings.⁶ His recent book

CHAPTER 20 The World of Worth in the Transhuman Condition: from: The Spirit of Luc Boltanski
Author(s) Fuller Steve
Abstract: While they may not wish to put it quite this way, Boltanski and Thévenot’s On Justification(2006 [1991]) marks a triumph for economic reasoning within sociology. Although the six polities, or ‘worlds of worth’, that they present derive value from quite different sources, each world is subject to the same general accounting principles, such that one can compare how the worlds allocate costs and benefits to sustain their respective conceptions of value. Indeed, the very possibility of critique appears to require this capacity. (I shall return to this point below.) The general principles behind the polities are simple but clever:

CHAPTER 21 Luc Boltanski and the Problem of Time: from: The Spirit of Luc Boltanski
Author(s) Adkins Lisa
Abstract: This chapter is concerned with issues of temporality and the programme of pragmatic sociology. It outlines a problem of time operating within this programme. This problem is identified as concerning the location of social change and the new as external to situations and events, a positioning which, I will argue, eschews the indeterminacyandopennessof the contemporary world. I suggest further that such a positioning of the new also cannot come to grips with forms of critique that have no time, or, better said, forms of critique that have run out of time or are dispossessed of time and,

CHAPTER 25 The Fragility of Reality: from: The Spirit of Luc Boltanski
Author(s) Susen Simon
Abstract: Luc Boltanski is a sociologist and Directeur d’études at the École des Hautes Études en Sciences Sociales. Born in 1940, he is the author of 15 books, which are based on various field studies and transcend disciplinary boundaries: nursing, reproduction, abortion, the professional world of cadres, humanitarian issues, and management – to mention only a few of the topics covered in his works. His sociology focuses on the analysis of normative orders and resources mobilized by human actors in order to preserve, or challenge, particular sets of social arrangements. As reflected in the debates sparked by his ‘pragmatic turn’, the conceptual

Book Title: The Legacy of Pierre Bourdieu-Critical Essays
Publisher: Anthem Press
Author(s): Turner Bryan S.
Abstract: This volume explores the sociological legacy of the late Pierre Bourdieu through an examination of the intellectual division between his reception in the world of French social sciences and his reception in the Anglophone world.
Link: http://www.jstor.org/stable/j.ctt1gxpd95

CHAPTER EIGHT Bourdieu and Adorno on the Transformation of Culture in Modern Society: from: The Legacy of Pierre Bourdieu
Author(s) Susen Simon
Abstract: This chapter examines the transformation of culture in modern society by drawing upon the works of Pierre Bourdieu and Theodor W. Adorno. Far from intending to embrace the entire complexity of Bourdieusian and Adornian thought, the analysis focuses on some key dimensions that are particularly relevant to understanding the relationship between modern culture and modern society. This study seeks to show that comprehending the transformation of culture in the modern world requires taking into account the transformation of society as a whole. In order to demonstrate this, the chapter is structured as follows.

CHAPTER 2 Mutability and Mortality in The Faerie Queene from: Light and Death
Abstract: Spenser’s Mutabilitie Cantos engage the subjects of sin and death from start to finish—from the introduction of Mutability herself through the end of her pageant. Descended from Mother Earth and the rebellious Titans, Mutability desires “Rule and dominion” over Earth, her maternal inheritance, “That as a Goddesse, men might her admire, / And heauenly honours yield” (VII.vi.4). To this end, she has perverted the order of Nature, quite altered “the worlds faire frame,” and made all those “accurst / That God had blest” (vi.5):

1 On the Way to the Modern from: New Thinking in Islam
Abstract: In the nineteenth century Jamal al-Din al-Afghani (1838/39–1897), Muhammad ‘Abduh (1849–1905) and Rashid Rida (1865–1935), who are today considered the founders of Islamic reform, were already urging an inner reform of Islam. Underlying their efforts was a sense of subordination to the West. For all three, the backwardness of the Islamic world had been caused, and exclusively so, by a fixed, inflexible understanding of Islam and the blind imitation of its forefathers. For this reason they demanded a modern interpretation of the Qur’an and of Islamic law that would be appropriate for the altered circumstances. This effort,

7 ‘Abdolkarim Soroush: from: New Thinking in Islam
Abstract: ‘Abdolkarim Soroush, born in Tehran in 1945, is today one of the most important Muslim intellectuals in the world. In 2005 Timemagazine called him one of the most significant intellectuals worldwide. He comes from a traditional religious family as Farajollah Hajj Husayn Dabbaq, his full name, shows. He was born on‘Ashura, the day of the Shi‘ite Imam Husayn’s death. He was named Husayn for that reason. His pseudonym is composed of the names of two of his sons; Karim is one of the 99 “beautiful names of God”. The prefix‘abdmeans “slave” or “servant”; taken together, the

Book Title: Metaphor, Morality, and the Spirit in Romans 8-1–17
Publisher: SBL Press
Author(s): Robinson William E. W.
Abstract: In this innovative book, William E. W. Robinson takes the reader on a journey through Romans 8:1-17 using Conceptual Metaphor Theory and Conceptual Integration Theory. Robinson delineates the underlying cognitive metaphors, their structure, their function, what they mean, and how Paul's audiences then and now are able to comprehend their meaning. He examines each metaphor in the light of relevant aspects of the Greco-Roman world and Paul's Jewish background. Robinson contends that Paul portrays the Spirit as the principal agent in the religious-ethical life of believers. At the same time, his analysis demonstrates that the conceptual metaphors in Romans 8:1-17 convey the integral role of believers in ethical conduct. In the process, he addresses thorny theological issues such as whether Spirit and flesh signal an internal battle within believers or two conflicting ways of life. Finally, Robinson shows how this study is relevant to related Pauline passages and challenges scholars to incorporate these methods into their own investigation of biblical texts.
Link: http://www.jstor.org/stable/j.ctt1h4mhzd

4 The Psychology of Cosmopolitics from: The Resounding Soul
Author(s) Milbank John
Abstract: In the contemporary world, defending the mind against reduction to the brain might seem task enough, without trying to defend that antique ghost, the soul. Theologians may presumptively seek to safeguard mind and the dignity of human status as a necessary first step, before mounting in some fashion an argument for the soul and its immortality.

6 Persons and Narratives: from: The Resounding Soul
Author(s) Forti K. Nicholas
Abstract: In the end, it did not take the promise of gaining the whole world to convince us to forfeit our souls; it just took a transformation of our minds by a reorientation of our hearts to a new story. Of course, some of the defenders and tellers of the new tale at times bemoan the vestiges of the old that still possess our language and thoughts, trapping the unenlightened in a demon-haunted world of make-believe. Among the concepts, tropes, phrases, and words that many of the heralds of the new age wish to sweep away like late day cobwebs obstinately

10 The Soul in the Novel: from: The Resounding Soul
Author(s) Waldstein Edmund
Abstract: The novel developed as a literary form particularly suited to a certain typically modern view of the division between soul and body—a view that makes a very sharp distinction between the inner, psychic reality and the outer corporeal reality; between the res cogitansand theres extensa; between interiority and exteriority; between the subject and the object; between the world of “the first-person” and that of the “third person.” The novel, I claim, was particularly suited to expressing the world as experienced through this dualism. I shall illustrate this by looking at Daniel Defoe’sRobinson Crusoe. I shall then

13 Strategies of the Gift: from: The Resounding Soul
Author(s) Zimmermann Nigel
Abstract: The problem of the body-soul relationship is treated by Emmanuel Levinas and St. John Paul II as one of describing the manifestation of the other person in terms of the gift. The soul, assuming such an objective reality exists, is taken to bear itself in the world only in so far as it is manifested in the body. However, in describing the significance of the body in Levinas and John Paul II, two differing trajectories of the gift emerge, which meet in convergence and departure. Both thinkers draw upon a phenomenologically informed set of intellectual commitments, and both incorporate language

16 The Soul and “All Things”: from: The Resounding Soul
Author(s) Hackett W. Chris
Abstract: The soul is a necessary concept for Christian theology, for an account of Christian religious experience and for the philosophy that cannot help finding itself thinking from within this domain—and perhaps, further, for any thinking that wants to do full justice to our human experience of ourselves and others as bearing permanent identities and inestimable value. This necessity is doubled when we recognize that the soul, like its perennial corollary conceptsGodand theworld, is a concept that bears within itself a critique of the fundamentalmythosof conceptual rationality: it asserts the primacy of personality and freedom

Negritude: from: I Am Because We Are
Author(s) SENGHOR LÉOPOLD SÉDAR
Abstract: During the last thirty or so years that we have been proclaiming negritude, it has become customary, especially among English-speaking critics, to accuse us of racialism.This is probably because the word is not of english origin. But, in the language of Shakespeare, is it not in good company with the words humanism and socialism? Mphahleles¹ have been sent about the world saying, “negritude is an inferiority complex”; but the same word cannot mean both racialism and inferiority complex without contradiction. The most recent attack comes from ghana, where the government has commissioned a poem entitled “I hate negritude”—as

Africa for the Africans from: I Am Because We Are
Author(s) GARVEY MARCUS
Abstract: When we started our propaganda toward this end several of the so-called intellectual Negroes who have been bamboozling the race for over half a century said that we were crazy, that the Negro peoples of the Western world were not interested in Africa and could not live in Africa. One editor and leader went so far as

The West Indian Middle Classes (1961) from: I Am Because We Are
Author(s) JAMES C. L. R.
Abstract: Let me get one thing out of the way. They are not a defective set of people. In intellectual capacity, i.e., ability to learn, to familiarize themselves with the general scholastic requirements of Western civilization, they are and for some time have been unequalled in the colonial world. If you take

Black Power, a Basic Understanding (1969) from: I Am Because We Are
Author(s) RODNEY WALTER
Abstract: Black Power is a doctrine about black people, for black people, preached by black people. I’m putting it to my black brothers and sisters that the color of our skins is the most fundamental thing about us. I could have chosen to talk about people of the same island, or the same religion, or the same class—but instead I have chosen skin color as essentially the most binding factor in our world. In so doing, I am not saying that is the way things ought to be. I am simply recognizing the real world—that is the way things

Womanhood: from: I Am Because We Are
Author(s) COOPER ANNA JULIA
Abstract: Here was the confluence of the two streams we have been tracing, which, united now, stretch before us as a broad majestic river. In regard to woman it was the meeting of two noble and ennobling forces, two kindred ideas, the resultant of which, we doubt not, is destined to be a potent force in the betterment of the world.

Speech on “Black revolution” (New york, April 8, 1964) from: I Am Because We Are
Author(s) X MALCOLM
Abstract: Friends and enemies, tonight I hope that we can have a little fireside chat with as few sparks as possible being tossed round, especially because of the very explosive condition that the world is in today. sometimes, when a person’s house is on fire and someone comes in yelling fire, instead of the person who is awakened by the yell being thankful, he makes the mistake of charging the one who awakened him with having set the fire. I hope that this little conversation tonight about the Black revolution won’t cause many of you to accuse us of igniting it

Philosophy, Ethnicity, and Race (1988) from: I Am Because We Are
Author(s) OUTLAW LUCIUS
Abstract: Millions of us throughout the world are living during very problematic and challenging times. The reasons are numerous and quite complex, made more so by much of what we might otherwise celebrate as milestones of human achievement in many areas: artistic creativity, material and agricultural productivity, science and technology, medicine, transportation and communication, the magnitude and velocity of knowledge and information accumulation and dispersal, and political transformations, to mention a few. A complete litany of the problems and challenges we face is unnecessary. (Nor am I capable of providing one, or would be disposed to do so if I could

Feminism: from: I Am Because We Are
Author(s) HOOKS BELL
Abstract: We live in a world in crisis—a world governed by politics of domination, one in which the belief in a notion of superior and inferior and its concomitant ideology—that the superior should rule over the inferior—affects the lives of all people everywhere, whether poor or privileged, literate or illiterate. Systematic dehumanization, worldwide famine, ecological devastation, industrial contamination, and the possibility of nuclear destruction are realities which remind us daily that we are in crisis. Contemporary feminist thinkers often cite sexual politics as the origin of this crisis. They point to the insistence on difference as that factor

Book Title: Fueling Culture-101 Words for Energy and Environment
Publisher: Fordham University Press
Author(s): Yaeger Patricia
Abstract: How has our relation to energy changed over time? What differences do particular energy sources make to human values, politics, and imagination? How have transitions from one energy source to another—from wood to coal, or from oil to solar to whatever comes next—transformed culture and society? What are the implications of uneven access to energy in the past, present, and future? Which concepts and theories clarify our relation to energy, and which just get in the way? Fueling Culture offers a compendium of keywords written by scholars and practitioners from around the world and across the humanities and social sciences. These keywords offer new ways of thinking about energy as both the source and the limit of how we inhabit culture, with the aim of opening up new ways of understanding the seemingly irresolvable contradictions of dependence upon unsustainable energy forms. Fueling Culture brings together writing that is risk-taking and interdisciplinary, drawing on insights from literary and cultural studies, environmental history and ecocriticism, political economy and political ecology, postcolonial and globalization studies, and materialisms old and new. Keywords in this volume include: Aboriginal, Accumulation, Addiction, Affect, America, Animal, Anthropocene, Architecture, Arctic, Automobile, Boom, Canada, Catastrophe, Change, Charcoal, China, Coal, Community, Corporation, Crisis, Dams, Demand, Detritus, Disaster, Ecology, Electricity, Embodiment, Ethics, Evolution, Exhaust, Fallout, Fiction, Fracking, Future, Gender, Green, Grids, Guilt, Identity, Image, Infrastructure, Innervation, Kerosene, Lebenskraft, Limits, Media, Metabolism, Middle East, Nature, Necessity, Networks, Nigeria, Nuclear, Petroviolence, Photography, Pipelines, Plastics, Renewable, Resilience, Risk, Roads, Rubber, Rural, Russia, Servers, Shame, Solar, Spill, Spiritual, Statistics, Surveillance, Sustainability, Tallow, Texas, Textiles, Utopia, Venezuela, Whaling, Wood, Work For a full list of keywords in and contributors to this volume, please go to: http://ow.ly/4mZZxV
Link: http://www.jstor.org/stable/j.ctt1hfr0s3

Automobile from: Fueling Culture
Author(s) Sayre Gordon
Abstract: The current worldwide dominance of gasoline-powered automobiles with internal combustion engines constitutes a “transportation monoculture” (Sperling and Gordon 2009, 15) with deleterious consequences too familiar and numerous to list. But from 1890 to about 1905, newly-invented automobiles were fueled by steam, electric batteries, alcohol, diesel, and biodiesel fuels, as well as gasoline, and it was not obvious which fuel would come to dominate the market. Rough, unpaved roads, short trips, and low speeds were the norm, which negated the advantages in power and range that hydrocarbon fuels later offered. The 1894 Paris-Rouen horseless carriage competition, often called the first automobile

Automobility from: Fueling Culture
Author(s) Green-Simms Lindsey
Abstract: In The Life of the Automobile, Soviet critic Ilya Ehrenburg writes, “Cars don’t have a homeland. Like oil stocks or like classic love, they can easily cross borders . . . . The automobile has come to show even the slowest minds that the earth is truly round” (1929, 167). Ehrenburg’s semi-fictional chronicle of the rise of the AUTOMOBILE can help us understand the specific, paradoxical ways that different subjects experience automobility in a world that is increasingly linked through technologies yet profoundly uneven. His interwar tour de force addresses the combined pleasure and violence of the system of automobility

Catastrophe from: Fueling Culture
Author(s) Aradau Claudia
Abstract: Invocations of fear, attacks, and adversaries have long been characterized as security imaginaries. More recently, the prospect of catastrophic disruption has led security professionals across the Western world to draw up new scenarios of the worst still to come and to prepare exercises for inhabiting the catastrophic futures they have imagined. More established threats insidiously morph into unexpected, unknowable, and unpredictable catastrophic events that can erupt anytime, anywhere. Over the past few decades, security has come to be appended to almost everything: human security, food security, water security, energy security, climate security, GENDER security, cyber security, data security, and so

Charcoal from: Fueling Culture
Author(s) Irr Caren
Abstract: While grilling outdoors is a nostalgic leisure activity pursued by many Westerners, WOOD is the primary fuel of the poor throughout the developing world—especially in sub-Saharan Africa where it is mainly used for cooking. The World Future Council estimates that 80 percent of Africans rely on biomass (wood and charcoal) for their energy needs. The bulk of biomass energy involves combustion of unprocessed fuelwood, but a significant and growing percentage results from charcoal burning in urban settings. Producing charcoal requires burning several times as much per unit of energy as one uses when burning fuelwood directly; charcoal is inefficient

Coal from: Fueling Culture
Author(s) Dawson Ashley
Abstract: Coal is the big dirty secret of our time. Although coal-fired power plants generate more than 50 percent of ELECTRICITY in the United States, few Americans think about coal when they stop to reflect on where their power comes from (Bob Johnson 2010). The tense geopolitics of oil attracts many more headlines than coal, yet 35 percent of the world’s electricity is currently generated by coal power, and developing nations such as CHINA and India bring hundreds of pollution-belching, coal-fired power plants online each year. When we turn on our sleek iPads and MacBooks, we seldom consider that the ENERGY

Coal Ash from: Fueling Culture
Author(s) Hatmaker Susie
Abstract: To fuel culture, COAL must burn. We convert prehistoric organic sediment into an invisible, world-shaping force of ELECTRICITY. Coal powers

Disaster from: Fueling Culture
Author(s) Colebrook Claire
Abstract: Disaster films frame life and death situations in such a way as to sharpen the meaning of life. In small-scale films such as The Poseidon Adventure(1972),The Towering Inferno(1974), or evenJaws(1975), a local threat drives characters into familial or tribal collectives, all focused on an exit strategy, with key characters playing out both romance and villain plots. In more recent end-of-the-world films like the viral pandemics 28Days Later(2002), 28Weeks Later(2007), orContagion(2011), the very survival of humanity and civilization is at stake. Today, in a world of widespread CATASTROPHE, disaster provides

Ecology from: Fueling Culture
Author(s) Morton Timothy
Abstract: When we divide the world into the categories natureandculture, we perform the quintessential gesture of modernity. But modernity is predicated on the ecological emergency that has given rise to a new geological epoch: the A NTHROPOCENE. “Modernity” is how the Anthropocene has appeared to us historically thus far. Dividing the world into NATURE and culture is precisely anti-ecological insofar as it participates in the logistics that enabled humans to act as a geophysical force on a planetary scale. The Anthropocene is the moment when Western philosophy restricted itself to the (human) subject-world correlate (Meillassoux 2008, 5). This self-imposed

Exhaust from: Fueling Culture
Author(s) Sajecki Anna
Abstract: The world of British science fiction writer J. G. Ballard is one of motorways and cars; highways and automobiles emblematize changing technological landscapes and emergent postmodern geographies, betokening capitalism and Americanization. At the beginning of the 1970s, when the environmental effects of automobiles came under increasing scrutiny, another aspect of the car garnered attention: exhaust. A UTOMOBILE exhaust is a secondarily produced waste resulting from energetic depletion. Think of the car as a system: gasoline in the form of fuel drives the system and is required for it to function, but this energetic imperative and the burning of fuel transforms

Fallout from: Fueling Culture
Author(s) Masco Joseph
Abstract: In his 1964 film, Red Desert, Michelangelo Antonioni depicts a terrifying conundrum of late modernity: a world of technological marvels, whose price is local culture and the environment. The film is set in an Italian industrial town, where Monica Vitti plays the increasingly distraught wife of a petrochemical executive. The film veers from an examination of Italian industrial design—the beautiful sculptural forms enabled by PLASTICS, steel, and glass that constitute a radical break with local craft traditions grounded in organic materials—to the natural landscape destroyed by industrial production. The characters inhabit spectacular high modernist living spaces but traverse

Grids from: Fueling Culture
Author(s) Howe Cymene
Abstract: Channeling a million megawatts of current through millions of miles of wire, the electric grid in CANADA and the United States has been called the world’s biggest machine (Achenbach 2010). It enables an abundance of electric life—not just gadgetry but economies, industry, social space, medicine, and perhaps the stabilization of modernity itself. Circulating a force indispensable to daily life in much of the world, grids are conduits for systems of social organization. But grids are frail machines, prone to breakdown and blacking out. Rummaging in the dark, we realize that we know grids best by their failure. Grids disappear

Identity from: Fueling Culture
Author(s) Takach Geo
Abstract: In the industrialized world, petroleum fuels the INFRASTRUCTURE of our societies and the logistics of our lives. Yet its ubiquity and power transcend gas pumps, foodstuffs, and countless other delights of contemporary existence. Sure, oil fills state and private coffers, builds Brobdingnagian beacons like Dubai, and incites the odd bloodbath. But it can also color the soul of its sites of production by defining expressions of local values and representations of that place to the world. Take my home province of Alberta, Canada—to which many ecologically concerned global citizens would hastily add, “please.” Now playing ball with behemoths like Saudi

Mediashock from: Fueling Culture
Author(s) Grusin Richard
Abstract: More than a decade after 9/11, the networked world remains in an acute state of “mediashock.” At the first sign of meteorological turmoil, social unrest, financial turbulence, or natural cataclysm, news media shift into 24–7 crisis mode, generating on-the-ground reports, live updates, multiple commentaries, and breaking news. CNN pioneered this mode in global cable news as far back as the 1980s, but the media’s obsession with remediating disaster and premediating shock has intensified in the twenty-first century, jump-started by the events of 9/11 but escalating since then. With the exception of regularly scheduled events like to the Olympics or

Necessity from: Fueling Culture
Author(s) Kaposy Timothy
Abstract: By now the protagonists of the world’s ENERGY economy are widely recognizable. Over the last two centuries, the energy industry has produced iconic figures whose biographies are studied by entrepreneurs, whose opinions about the market shape economies beyond the energy sector, and whose decisions channel a violent flow of petrodollars from extraction sites to private firms. From Standard Oil’s John D. Rockefeller to ExxonMobil’s Lee Raymond and Yukos’s former CEO Mikhail Khodorkovsky, owners of the energy sector have consolidated corporate power to the detriment of an incalculable number of the earth’s inhabitants (human and otherwise).¹ The iconic One versus the

Nuclear 1 from: Fueling Culture
Author(s) Flisfeder Matthew
Abstract: Nuclearnames not only a prominent form of ENERGY but also myriad ways of being in relation to energy, society, and the world.Nuclearoccupied a significant place in postwar politics and culture, as a source of great energy and great destruction. But recent concerns about the development of nuclear capabilities in Iran and North Korea, as well as the 2011 DISASTER at the Daiichi nuclear power plant in Fukushima, Japan, point to the salience of nuclear technology today. In addition to its political valences, nuclear themes recur throughout postwar and contemporary popular culture. Is “nuclear” still an adequate energy

Off-grid from: Fueling Culture
Author(s) Truscello Michael
Abstract: Should radical anticapitalists focus their efforts on sabotage and other forms of rupture designed to interrupt the flows of global capitalism, as many insurrectionary anarchists advocate? Or should they focus on sifting the debris from “the dead labours which crowd the earth’s crust in a world no longer dominated by value,” as Alberto Toscano argues (2011, 40)? Mike Davis describes the challenge for revolutionaries in a dying world dominated by capitalism: “Since most of history’s giant trees have already been cut down, a new Ark will have to be constructed out of the materials that a desperate humanity finds at

Petro-violence from: Fueling Culture
Author(s) Watts Michael
Abstract: There is something unsettling about the world of Big Oil, not least the overwhelming intellectual vertigo it produces. Secrecy, guardedness, defensiveness, and corporate ventriloquism are hallmarks of the industry. Despite its technical expertise and scientific sophistication—drilling in deep water is like putting someone on the moon, oil mavens like to say—there is a startling degree of inexactitude, empirical disagreement, and lack of (or lack of confidence in) basic data. Why are the simplest facts of the oil world so vague, opaque, and elastic? Epistemological murkiness greets seemingly mundane, banal questions of how much oil there actually is and

Pipelines from: Fueling Culture
Author(s) Barney Darin
Abstract: When thinking about pipelines, the temptation to revert to one’s native Heideggerianism is almost too great to resist. In a 1955 address, when Heidegger tried to concretize his view of the essence of modern technology as Gestell, or “enframing,” he turned to petrochemicals rather than his stock example of hydroelectric DAMS. Under the regime of technology as Gestell, Heidegger says, “Nature becomes a giganticgasolinestation, an energy source for modern technology and industry” (1969, 50). Energy was central to Heidegger’s conception of technology as enframing, in which the world is set upon as standing-reserve, a mode of being “which

Resource Curse from: Fueling Culture
Author(s) Stewart Janet
Abstract: We might expect that countries where significant oil reserves are discovered would experience unfettered socioeconomic progress. Yet in many parts of the world, oil wealth is no guarantor of prosperity. Instead, as is documented, for example, in Michael Watts and Ed Kashi’s photo-essay book Curse of the Black Gold(2008), oil wealth often seems to herald political instability and economic CRISIS. The title of Watts and Kashi’s book on oil extraction in the Niger Delta alludes to a phenomenon described by some economists as the “resource curse,” a key analytic tool in numerous studies of countries rich in natural resources.

Spill from: Fueling Culture
Author(s) Juhasz Antonia
Abstract: On November 8, 2013, I received an e-mail inviting me to contribute to this book, with a list of potential topics. Spillwas the obvious choice, given the years I have spent trekking across the United States and much of the world following a trail of dirty, smelly, deadly crude oil unleashed through the mass negligence, greed, and hubris of men (the vast majority of the industry is male).

Surveillance from: Fueling Culture
Author(s) Badia Lynn
Abstract: Figure 15, produced by the International Energy Agency, maps the flow of the world’s total production and consumption of ENERGY (in various states and materials) between myriad origins and destinations. Although the diagram represents sources ranging from water to COAL, they are all converted into a single unit of measurement—the Mtoe, or millions of tons of oil equivalent. This visualization of global energy flows is just one example of how energy topologies (or energyscapes) are mapped and analyzed (Strauss, Rupp, and Love 2012; Appadurai 1990). Energy is analyzed in terms of type, source, capacity, conversion, distribution, etc., across various

Tallow from: Fueling Culture
Author(s) Shannon Laurie
Abstract: Hamlet, performing his self-styled madman’s script, forces his auditors to remember a disturbing truth that is normally repressed: “A man may fish with the worm that hath eat of a king, and eat of the fish that hath fed of that worm” ( Hamlet, 4.3.27–28).¹ This logic of circulation recalls the Pythagorean doctrine of the transmigration of souls, a view often mocked in early modernity as equivalent to insanity. But Hamlet’s line traces no flight by the soul from one body to another. Instead, it joins a traditional Christian perspective on worldly vanities (a fortune’s wheel argument) to an insistence

Book Title: Supper at Emmaus- Publisher: Catholic University of America Press
Author(s): OLSEN GLENN W.
Abstract: Supper at Emmaus traces various important intellectual topics from the ancient world to the modern period. Generally, as in its treatment of the question of whether the long-standing contrast between cyclical and linear views of history is helpful, it introduces important thinkers who have considered the question. A preoccupation of the book is the appearance and reappearance across the centuries of patterns used to organize temporal and cultural experience. After an opening essay on transcendental truth and cultural relativism, the second chapter traces a distinction, common in historical writings during the past two centuries, between an alleged ancient classical "cyclic" view of time and history, used to describe the claimed repetitiveness of and similarities between historical events ("nothing is new under the sun"), and a contrasting Jewish-Christian linear view, sometimes described as providential in that it moves through a series of unique events to some end intended by God. In the latter, history is "about something," the education of the human race or the redemption of humankind. As in each of the remaining essays, the book then attempts to draw out the limitations of what the current consensus on this topic has become. It does this for such things as our current understanding of religious toleration, humanism, natural law, and teleology. Some of the essays, such as those on debate about Augustine's understanding of marriage or the concluding illustrated essay on the baroque city of Lecce, are published for the first time. Others are based on previously published contributions to the scholarly literature, though generally each of these chapters concludes with a postscript that engages with current scholarly debate on the subject.
Link: http://www.jstor.org/stable/j.ctt1hjb0d8

EIGHT Humanism: from: Supper at Emmaus
Abstract: The broad outlines of the story are well known. They center on the prestigious place of the Renaissance in the grand narrative of Western civilization—that is, in the narrative of ultimate progress that so many have imbibed from their earliest years and, despite all, still cling to.¹ According to this narrative, Western man began gloriously in Greece, more generally in the classical world, but then fell into darkness in the Middle Ages, only to recover—or perhaps surpass—ancient achievement in the Renaissance, the age of rebirth. At the heart of this rebirth was “Renaissance humanism,” a turning from

2 HISTORICAL PERSPECTIVES ON HUMANITY IN SEARCH OF IMMORTALITY from: Children of God in the World
Abstract: In the first chapter we considered anthropology from a phenomenological angle, attempting to answer three questions. What is the human being? Who is the human being? Why do we do anthropology? In this chapter we shall consider human nature from the standpoint of history: what different philosophies and religions have said of the human being. G. K. Chesterton spoke in a vivid way of the “democracy of the dead,” that is, of the contribution that epochs past can and should make to our understanding of the world and of history.⁴ Likewise, the philosopher Wilhelm Dilthey declared that “it is only

24 HUMANS, MADE IN THE IMAGE OF GOD, AT WORK IN THE WORLD from: Children of God in the World
Abstract: Labor is the greatest reality of human life in this world, it is a primary reality.… In labor there is both a truth of redemption (“in the sweat of your face shall you gain your bread”) and a truth of the creative and constructive power of men. Both elements are present in labor. Human labor humanizes nature; it bears witness to the great mission of man in nature. But sin and evil have perverted the mission of labor. A reverse process has taken place in the dehumanization of labor, an alienation

2 The Starvation of a Man: from: Memory Ireland
Author(s) LENNON JOSEPH
Abstract: In the fall of 1920, daily newspapers around the world told the story of the starvation of a man. The death of Terence MacSwiney, the Lord Mayor of Cork, on October 25, 1920, the seventy-fourth day of his hunger strike in England’s Brixton prison, spurred an unprecedented level of collective mourning in the Irish diaspora; as such, it remains a unique event in Irish and Irish American history. More than a million people, in Ireland and around the world, gathered on streets, in churches, and in stadiums to mourn the famished body of this republican mayor. These gatherings supported the

Introduction from: Memory Ireland
Author(s) FRAWLEY OONA
Abstract: A striking aspect of Irish studies has been its success beyond Ireland’s geographical boundaries. Indeed, much of the initial impetus for Irish studies as a field seemed to come from outside of Ireland, and it is now usual to hear of Irish studies not only at an array of Irish and American universities, not only in English-speaking countries such as Canada, Australia, and New Zealand, but also in places where it might seem more unexpected: in Japan, Brazil, France. Part of the attraction of Irish studies is undoubtedly the list of world-class Irish writers on whom thousands of theses and

1 Imaginary Connections? from: Memory Ireland
Author(s) ARROWSMITH AIDAN
Abstract: In 2004, Clint Eastwood’s film Million Dollar Babybecame the latest in a line of Hollywood movies to present Irishness as a metaphor for home, belonging, and connectedness—all the values perceived to be missing in an early-twenty-first-century world dominated by the homogenizing force of global capitalism. Eastwood’s film is based on a short story, “Rope Burns,” by the Irish-American writer F. X. Toole, and concerns the surrogate father-daughter relationship between poverty-stricken waitress Maggie Fitzgerald (Hilary Swank) and Frankie Dunne (Clint Eastwood), a disillusioned boxing coach. Their names might indicate an ancestral link to Ireland, but their current condition is

11 “The Tone of Defiance” from: Memory Ireland
Author(s) BROWN KATIE
Abstract: Ireland, with its reputation as the “Land of Song,” is the only country in the world to have a musical instrument as its national symbol. It is thus not surprising that music is so intimately involved in the collective remembering of events in Irish history. When in the eighteenth century a decline in the numbers of Irish speakers occurred, the Irish language could no longer serve to transmit cultural memory as it once had; during this period, music became central to national expression. Charles Hamilton Teeling, a member of the United Irishmen, noted that throughout the time surrounding the 1798

Introduction from: Memory Ireland
Author(s) FRAWLEY OONA
Abstract: James Joyce’s relation to “cultural memory” is inordinately complex. Joyce’s texts have come to be seen as embodying and somehow representing both memory and history, particularly in an Irish context, but also in an international one. When considered individually but especially as a collective, Joyce’s works function as narratives of the gigantic, in Susan Stewart’s phrase (Stewart 1994), that have consumed not just the particular periods in which they are set, not only whole swathes of Irish history and culture, but have come to function as digestives of world histories, languages, cultures: so that what we confront is the notion

Book Title: Seamus Heaney as Aesthetic Thinker-A Study of the Prose
Publisher: Syracuse University Press
Author(s): MacKillop James
Abstract: Seamus Heaney’s unexpected death in August 2013 brought to completion his body of work, and scholars are only now coming to understand the full scale and importance of this extraordinary career. The Nobel Prize–winning poet, translator, and playwright from the North of Ireland is considered the most important Irish poet after Yeats and, at the time of his death, arguably the most famous living poet. For this reason, much of the scholarship to date on Heaney has understandably focused on his poetry. O’Brien’s new work, however, focuses on Heaney’s essays, book chapters, and lectures as it seeks to understand how Heaney explored the poet’s role in the world. By examining Heaney’s prose, O’Brien teases out a clearer understanding of Heaney’s sense of the function of poetry as an act of public intellectual and ethical inquiry. In doing so, O’Brien reads Heaney as an aesthetic thinker in the European tradition, considering him alongside Heidegger, Derrida, Lacan, and Adorno. Studying Heaney within this theoretical and philosophical tradition sheds new and useful light on one of the greatest creative minds of the twentieth century.
Link: http://www.jstor.org/stable/j.ctt1j1nw0t

Introduction: from: A Portrait of Pacifists
Abstract: Since this is a book about two remarkable twentieth century pacifists, it will be useful to understand the complexity of pacifism as it played out in the western world during their century. Two world wars and wars in Korea and Vietnam dominated the period. Roughly one hundred and fifty million people died in those wars. This country’s prolonged Cold War with the Soviet Union involved few casualties but many threats and endless tension about nuclear weapons. If you look for periods of peace, there are only twelve years of the whole twentieth century without one nation or empire being at

17 Geneva and Beyond from: A Portrait of Pacifists
Abstract: The Swiss Reformed church had no anti-pacifist policy concerning its clergy, nor did it forbid its ministers to speak of public and political issues when interpreting the Gospel for today’s world. Further, at the time André joined the other clergy at St.

1 Disability Studies of Rhetoric from: Disability Rhetoric
Abstract: I will begin by suggesting that, as historian Martha Rose writes, “ideas about disability in the ancient world are part of our [contemporary] common consciousness” (2003, 2). We have always had disability myths, and these myths have always been rhetorically significant and rhetorically contested. I would suggest that common contemporary ideas about disability are always prefaced by,

4 Mētis from: Disability Rhetoric
Abstract: So far I have offered a brief guided tour through rhetorical history, a moving through and with the bodies of this history. I have suggested that we can read embodied rhetoric and bodied rhetorical history as powered by tension around normativity. I have also explored disability myths and disability rhetorics. My argument is that disability has myriad meanings, many of them positive and generative. Mētis, I will show, is the craft of forging something practical out of these possibilities, practicing an embodied rhetoric, changing the world as we move through it. The key examplar ofmētisis the disabled Greek

II PLATO from: Placing Aesthetics
Abstract: In my treatment of Plato, the first of the great philosophers to address matters aesthetic, I begin to flesh out more fully the framework considerations I have offered in the previous chapter by an interpretation that builds a whole world of meaning, encompassing every aspect of human existence. There is a sense in which one might say that Plato’s philosophy is essentially an aesthetic. Beauty plays a central role in his thought, though he has some harsh things to say about its appearance in art. However, in spite of the latter, his own works exhibit an artistry unmatched in the

VII SCHOPENHAUER from: Placing Aesthetics
Abstract: One way of looking at Arthur Schopenhauer’s thought is to view it as a synthesis between Kant and Plato (together with Plotinus) on the one hand and the Indian tradition on the other. Schopenhauer’s early work On the Fourfold Root of the Principle of Sufficient Reasonwas straight Kantian analysis.¹ Recall in Kant the three levels of form, which function as filters or glasses through which the world of appearance is constituted. The first level is that of the forms of sensibility—space and time—which furnish the encompassing frame of all appearance; the second, the level of the categories

INTRODUCTION from: Metaphor and the Slave Trade in West African Literature
Abstract: Metaphor and the Slave Tradeexamines the hidden though significant role the transatlantic slave trade has played in the Anglophone West African imagination and the means by which it has been metaphorized in the literary production of the region. It explores how four canonical authors in particular—Amos Tutuola, Ben Okri, Ayi Kwei Armah, and Ama Ata Aidoo—integrated metaphors of the slave trade into their fictional worlds, metaphors that were inherited from or invented as a reflection of the coded discourse surrounding the slave trade in their cultures. In much of West African fiction—even in works that employ

J from: Encyclopedia of Missions and Missionaries
Abstract: Considered an insignificant American sect with around 500,000 followers in 1955, the Jehovah’s Witnesses, or The Watchtower Bible and Tract Society of New York Inc. to give them their official name, have experienced exponential growth for the past fifty years, making them a minor world religion with around 6,613,829 core members, 98,269 congregations, and 16,383,333 followers in 2005. Of these only 1,035,802 are in the United States and 127,206 in the United Kingdom; the rest are scattered across the globe.

P from: Encyclopedia of Missions and Missionaries
Abstract: Pacifism is a philosophy whose adherents reject violence, particularly war. The root meaning of the word comes from the Latin pax(peace) andfacere(to make); i.e., to make peace. Pacifism is found from ancient times to the present, among both secular and religious persons, in simple societies as well as in advanced technological states. Pacifism is not to be confused with passivity. Making peace is active—adherents are committed to building a peaceful world.

R from: Encyclopedia of Missions and Missionaries
Abstract: During the age of exploration, Europeans struggled to “make sense” of previously unknown parts of the world. European ideas about Africans and Asians differed markedly.

S from: Encyclopedia of Missions and Missionaries
Abstract: “Secularism” is a philosophy that holds that the affairs and organization of society should be arranged according to principles and rules derived from experience and human insight without reference to customs, revelations, or sacred books whose authority is derived from God or the gods or ancestors. It is distinct from the process of “secularization” whereby the state, professions such as medicine and law, and academic fields such as archeology gradually take over areas of human life once governed by religion and the church. Both words derive from the Latin word saeculum([this] world).

U from: Encyclopedia of Missions and Missionaries
Abstract: World urbanization is one of the most significant developments facing the planet and the mission of the church. While at the beginning of the twentieth century less than ten percent of the world’s population was urban, with the dawn of the twenty-first century more than half of Earth’s population is/will be living in cities. Ahead is an urban millennium. As a result, urban mission is one of the primary expressions of the mission of the church in the world today.

Book Title: Encyclopedia of Religious Rites, Rituals, and Festivals-Volume 6 of Religion & Society
Publisher: Berkshire Publishing Group LLC
Author(s): Salamone Frank A.
Abstract: The Encyclopedia of Religious Rites, Rituals, and Festivals, the sixth volume in the acclaimed Religion and Society series, explores the complex and fascinating topic of religious rites, rituals, and festivals that have shaped and have been shaped by society throughout history and around the world.
Link: http://www.jstor.org/stable/j.ctt1jd94wq

Introduction from: Encyclopedia of Millennialism and Millennial Movements
Author(s) Levinson David
Abstract: The Encyclopedia of Millennialism and Millennial Movementsis a guide to the religious or spiritual social movements throughout history and around the world that have promised to create a better world or usher in a new one. These movements are given many names: crisis cults, nativistic movements, messianic cults, cargo cults, chiliastic movements, revitalization movements, utopian movements, apocalyptic movements, and millennial movements. All share a number of common features. They are collective movements, drawing people together in a common belief and often a common cause. They depend on what are known as millennial or millenarian beliefs-the idea that the world

15 Global Health Justice: from: Love and Christian Ethics
Author(s) CAHILL LISA SOWLE
Abstract: Global health care is a subset of the problems of global justice and global poverty as well as of gender justice worldwide. Problems of global justice, including health-care access, demand a practical and political response from all Christians. This requires that Christians develop the significance of Christian love beyond personal virtue and beneficence and beyond the cultivation of a distinctive communal way of life. These meanings of love are biblically attested, have been central in Christian tradition, and remain vital to Christian ethics today. Yet Christian social ethics for a global era must also show why a personal and ecclesial

18 Loving Nature: from: Love and Christian Ethics
Author(s) ROLSTON HOLMES
Abstract: Love is so central to life that the single English word “love” opens up to become an umbrella. Love is not some distinct behavior with clearly recognized content and boundaries but a varied collection of many kinds of emotions that have in common only some relationship with a quite positive quality. Loves may be self-regarding, mate- and kin-regarding, other-regarding, genetically based, instinctive or acquired during a lifetime, conscious or subconscious, deliberated or spontaneous, proximate or ultimate, intrinsic or instrumental. They may be in-group or out-group, local or global, trans-generational, transformed by experience of the natural world or by cultural and

22 Caught in the Cross Fire: from: The Crucifixion of the Warrior God
Abstract: Having demonstrated how the cosmic conflict motif permeates the OT, we must now consider the much more intense way this motif is reflected in the NT, and especially how it is supremely illustrated in the crucifixion. I will first review the various ways the NT intensifies the OT conviction that our world is engulfed in forces of destruction that must be perpetually held at bay for death and destruction to be averted. For only when we fully appreciate the intensity of this warfare world view can we appreciate the central role the cross plays in it within NT theology. Having

Book Title: A Poetics of Unnatural Narrative- Publisher: Ohio State University Press
Author(s): RICHARDSON BRIAN
Abstract: A Poetics of Unnatural Narrativeoffers a collection of foundational essays introducing the reader to the full scope of unnatural narrative theory: its meaning, its goals, its extent, its paradoxes. This volume brings together a distinguished group of international critics, scholars, and historians that includes several of the world's leading narrative theorists. Together, they survey many basic areas of narrative studies from an unnatural perspective: story, time, space, voice, minds, narrative levels, "realism," nonfiction, hyperfiction, and narrative poetry. Rarely have these fundamental concepts been subjected to such an original and thoroughgoing reconceptualization. Much of the book is directed toward an investigation of experimental and antirealist work. Each essay focuses on texts and episodes that narrative theory has tended to neglect, and each provides theoretical formulations that are commensurate with such exceptional, albeit neglected, works.A Poetics of Unnatural Narrativearticulates and delineates the newest and most radical movement in narrative studies. This anthology will be of great interest to students and scholars of narrative studies and of the history and theory of modern fiction.
Link: http://www.jstor.org/stable/j.ctt1kgqw52

3 Unnatural Spaces and Narrative Worlds from: A Poetics of Unnatural Narrative
Author(s) ALBER JAN
Abstract: MANFRED JAHN and Sabine Buchholz define narrative space in terms of “the environment in which story-internal characters move about and live” (552). Similarly, in my usage, the term denotes the WHERE of narrative, that is, the demarcated space of the represented storyworld, including objects (such as houses, tables, chairs) or other entities (such as fog) that are part of the setting and that do not belong to one of the characters.

Book Title: The Algerian New Novel-The Poetics of a Modern Nation, 1950-1979
Publisher: University of Virginia Press
Author(s): ORLANDO VALÉRIE K.
Abstract: Disputing the claim that Algerian writing during the struggle against French colonial rule dealt almost exclusively with revolutionary themes, The Algerian New Novelshows how Algerian authors writing in French actively contributed to the experimental forms of the period, expressing a new age literarily as well as politically and culturally. Looking at canonical Algerian literature as part of the larger literary production in French during decolonization, Valérie K. Orlando considers how novels by Rachid Boudjedra, Mohammed Dib, Assia Djebar, Nabile Farès, Yamina Mechakra, and Kateb Yacine both influenced and were reflectors of the sociopolitical and cultural transformation that took place during this period in Algeria. Although their themes were rooted in Algeria, the avant-garde writing styles of these authors were influenced by early twentieth-century American modernists, the New Novelists of 1940s-50s France, and African American authors of the 1950s-60s. This complex mix of influences led Algerian writers to develop a unique modern literary aesthetic to express their world, a tradition of experimentation and fragmentation that still characterizes the work of contemporary Algerian francophone writers.
Link: http://www.jstor.org/stable/j.ctt1kk66x9

INTRODUCTION from: The Algerian New Novel
Abstract: The modern Algerian novel, blending styles, languages, and ways of looking at and being in the world, demonstrates that Algerian writing of French expression has indeed always been cosmopolitan and global, exuding the Maghreb pluriel(multiple) ethic that Moroccan philosopher Abdelkébir Khatibi maintains privileges “une pensée autre” (an-Other way of thinking), which he first articulated in the 1980s. The philosopher’s concept explores the inherent hybridity of the Maghrebi subject, particularly the author writing in French, as a celebration of his/her bilingualism, which, according to Khatibi, always displays “two languages in a heterogeneous position, one working on the other, crisscrossing over,

CHAPTER 3 MYTHIC INVERSION AND ABSTRACTION: from: Mythical Intentions in Modern Literature
Abstract: In the last two chapters, we have seen that there is a progression from the ontological conditions of myth as language to more functional terms for its existence. Mythicity may be revealed in the play of language, but it is also a systematic attempt to grasp the world as fact and metaphor, as a synchronic and diachronic whole. We can see the relevance to a theory of myth of Saussure, Gadamer, and Lacan, on the one hand, and Levi-Strauss and Barthes on the other. The theory of myth and mythicity embodies a necessary link between interpretation theory and Structuralism. But

Book Title: Flannery O'Connor and the Language of Apocalypse- Publisher: Princeton University Press
Author(s): KESSLER EDWARD
Abstract: Seeing Flannery O'Connor in the company of poets, rather than realistic prose writers, this work shows how she uses recurring figures of speech to transform or re-create the external world.
Link: http://www.jstor.org/stable/j.ctt1m323xn

INTRODUCTION from: Flannery O'Connor and the Language of Apocalypse
Abstract: Flannery O’Connor chose to keep within the boundaries of fiction, even as she “seemed to contemplate,” like her character Mrs. Shortley, “the tremendous frontiers of her true country.” Although some apologists have written as if her fiction is theology in disguise, her stories a series of illustrations of Grace, O’Connor continually stressed that she was writing fiction, not religious tracts. Some other commentators have attempted to explain her narratives in terms of her “real” Southern world, but by now the writer’s rejection of “realism” has become well-known. In either case, the aim has been to strip her of her various

I THE VIOLENCE OF METAPHOR from: Flannery O'Connor and the Language of Apocalypse
Abstract: Even though interpretation demands that we limit textual meaning, the direction of the interpretive movement can be questioned: away from language toward extrinsic knowledge, of whatever sort, or deeper into the labyrinth of words? Believing that language possesses its own reality, I intend to follow, in O’Connor’s phrase, “words moving secretly toward some goal of their own.” Her metaphors are rarely simple resemblances or satisfying correspondences between man and a natural order, as those of Eudora Welty and Wallace Stevens often are. An apocalyptic poet like T. S. Eliot, O’Connor finds limited value in analogies with the physical world and

INTRODUCTION: from: Language and Desire in Seneca's "Phaedra"
Abstract: From August Wilhelm von Schlegel down to comparatively recent times Senecan tragedy has suffered from comparison with its Greek models.¹ To view Seneca in the shadow of the Greeks, however inevitable, is also to miss the unique qualities of these plays. Instead of the theological concerns and intellectual questioning of Greek drama, Seneca develops the moral conflicts which he took over from the Greek dramatists in ways that owe at least as much to Virgil and Ovid as to Sophocles and Euripides. From his Roman predecessors he inherited a rich vocabulary for exploring morbid states of mind, the dark world

TWO Imagery and the Landscape of Desire from: Language and Desire in Seneca's "Phaedra"
Abstract: In all of Seneca’s plays the psychological atmosphere depends heavily on imagery. In the Phaedra images of fire, enclosure, and heaviness and the contrasting imagery of interior and exterior space depict the stifling emotional world in which the characters seem entrapped. Against this mood of constriction, however, Seneca sets elaborate rhetorical descriptions of sky, forest, or sea. The concentrated energy of such descriptions sets into sharp relief the protagonists’ ineffectiveness or helplessness in the face of the emotional violence within and around them.

NINE Father, Underworld, and Retribution: from: Language and Desire in Seneca's "Phaedra"
Abstract: Frequently in ancient literature the father’s descent to the Underworld is the occasion for the release of repressed desires.¹ A fit of homicidal madness follows upon Hercules’ return from Hades in Seneca’s Hercules Furensand in its Euripidean original. Complementary to this motif is the chaos that results when the father-figure is absent. The absence of Father Zeus during the sleep that follows his seduction by Hera inIliad14 contributes to the disorder that culminates in the death of Patroclus and so, indirectly, causes the death of the chief hero, Achilles. In theAeneid,although Jupiter is not in

Foreword: from: Literary visions of multicultural Ireland
Author(s) Kiberd Declan
Abstract: There has been much talk in recent years of the worlding of Irish writing, in line with the proclamation of Ireland’s as one of the most globalised economies in Europe. But it’s not at all clear just how worlded Irish writing now is. Certainly, more writers are living abroad and writing about overseas life than were doing so in, say, 1990. The decade which followed that year was one in which Irishness became sexy, as people used Celtic pubs, the memoirs of Frank McCourt or the spectacle of Riverdance to connect with their inner Paddy.

3 Strangers in a strange land?: from: Literary visions of multicultural Ireland
Author(s) Tucker Amanda
Abstract: In his seminal essay ‘Imaginary Homelands’, Salman Rushdie describes how, at a conference on modern writing, novelists struggled to articulate the purpose of their artform. After these (unnamed) fiction writers outlined the need for ‘new ways of describing the world’, another participant suggested that this objective might be limited. Rushdie argues that description is in fact political and, moreover, that ‘redescribing the world is the necessary first step in changing it’ (Rushdie, 1991: 13). He is particularly interested in how fictional representations might lead to systemic change and sets creative perspectives against official, government-sanctioned points of view: ‘at times when

1 Introduction: from: New Romantic Cyborgs
Abstract: Romanticism is usually seen as a historical artistic and cultural movement, starting at the end of the eighteenth century and—at most—reaching far into the nineteenth century: from Jean-Jacques Rousseau’s return to nature to William Morris’s medievalism and beyond. As a reaction against mainstream classicism, Enlightenment rationalism, scientific objectivism, disenchantment, and attempts to crush religion, Romanticism¹ attempted to revive and liberate subjective feeling and emotion, passion, horror, and melancholy. It tried to reenchant the world and unite what was divided. It searched for personal liberation and freedom from convention and tradition, experimented with drugs and various forms of sexual

3 Romanticism against the Machine? from: New Romantic Cyborgs
Abstract: Romanticism and technology are usually assumed to be incompatible. Romanticism is associated with feeling, imagination, and nostalgia. It is seen as backward looking and conservative. It is also seen as religious. It is supposed to be dreamy and otherworldly. It is about subjects, spirits, and ghosts. It is about magic. Technology, by contrast, is associated with objectivity, rationality, and an orientation toward the future. It is seen as nonreligious or even antireligious. It is seen as practical and realistic, quite the opposite of dreamy. It is concerned with this world—if the concept of another world is taken to make

6 Criticisms of Romanticism and of the End-of-the-Machine Vision from: New Romantic Cyborgs
Abstract: Romanticism can and has been criticized, and these criticisms also apply to technoromanticism. I start by enumerating some of them. First, technoromanticism may lead to escape to a different reality, create distance, and constitute a disengaged relation to the (real) environment. Since the new worlds of games, films, and virtual realities are so immersive, this seems to come at the expense of engagement with “this” world. Second, technoromanticism may lead to self-absorption and narcissism: insofar as romantic use of technologies such as the Internet and smartphones enables retreat in our fantastic inner, private world where we find harmony and can

CHAPTER FIVE The Demonizing of Sin from: Sin and Evil
Abstract: At the end of the nineteenth century, in Arthur Machen’s tale of terror and the supernatural “The White People” (1895), a girl is misled by her governess, drawn back into a primitive world of the old gods—back to a powerful atavistic belief in the supernatural, and away, as Machen shows in the introduction to the story, from A Harlot’s ProgressandOliver Twist.The latter are examples of social evil, the former of “sin.” “The merely carnal, sensual man,” says Machen’s spokesman Ambrose,

Book Title: Time and the Shape of History- Publisher: Yale University Press
Author(s): CORFIELD PENELOPE J.
Abstract: In its global approach the book is part of the new shift toward "big history," in which traditional period divisions are challenged in favor of looking at the entire past of the world from start to end. The approach is thematic. The result is a view of world history in which outcomes are shown to be explicable, once they happen, but not necessarily predictable before they do. This book will inform the work of historians of all periods and at all levels, and contributes to the current reconsideration of traditional period divisions (such as Modernity and Postmodernity), which the author finds outmoded.
Link: http://www.jstor.org/stable/j.ctt1np9c3

CHAPTERLINK 4 – 5: from: Time and the Shape of History
Abstract: Paramount among the cataclysmic surprises that history might spring is the possibility of the imminent end of the world. After all, stylistically, an abrupt, transformational finale to any story remains one of the leading alternatives to the slow, gradual fade-out.¹ So perhaps the world will conclude not with a whimper after all, but instead with a bang. Fears and hopes about cosmic endings lead some to intense experiences of ‘time anxiety’ – although for all who worry there are others who scoff at the prospect and others still who just decide to wait and see.

CHAPTER 6 Variable Stages from: Time and the Shape of History
Abstract: Distinctive epochs in history do not automatically follow in known sequences. So when the novelist F. Scott Fitzgerald, ever sensitive to the mood of his times, described the liberated postwar youth of 1920s America as living in a new ‘Jazz Age’,¹ he did not mean that it followed the ‘age of Classical Music’ and even less did he predict an ensuing ‘age of Rock ’n’ Roll’. It was enough for Fitzgerald to invoke a frenetic, jazzy alternative to what seemed to him, in retrospect, to be the staider, calmer world that existed before the First World War, even though those

CHAPTER 5 The New Time of Contestation: from: Contesting Democracy
Abstract: The twentieth century demonstrated that Europe was no longer central to world politics. It had done so brutally in the First and Second World Wars; in a less obvious – and, of course, less brutal – way the 1960s were also to drive home this point. The decade seemed to synchronize political and cultural dissatisfaction around the globe – what the CIA at the time referred to as a ‘world-wide phenomenon of restless youth’ (another American institution, Timemagazine, would actually declare youth the ‘Man of the Year’ in 1967). Outside Western Europe, the political stakes were clearly very high:

CHAPTER 1 Realists and Nominalists from: The Event of Literature
Abstract: Let us begin with what might seem like a pointless diversion. Like many of our theoretical wrangles, the dispute between realists and nominalists is of ancient provenance.² It flourishes most vigorously, however, in the later Middle Ages, when a number of eminent schoolmen of opposite persuasions line up to do battle. Are general or universal categories in some sense real, as the realists claim in the wake of Plato, Aristotle and Augustine, or are they, as the nominalists insist, concepts which we ourselves foist upon a world in which whatever is real is irreducibly particular? Is there a sense in

CHAPTER 2 What is Literature? from: The Event of Literature
Abstract: We may now descend from the Supreme Being to the more profane question of whether something called literature actually exists. The point of this brief excursus has been to demonstrate just how much is at stake, intellectually and politically, in the apparently arcane question of whether there really are such things as common natures in the world.

Introduction from: Who Was Jacques Derrida?
Abstract: During his lifetime, Derrida elicited both intense celebration and intense scorn. Rather than judging him in the manner of his disapproving critics, or celebrating him like his followers, I aim to explain his career. Now that Derrida is gone, it is time for a more measured assessment of his worth. His thought was neither as world changing as his disciples claimed nor as dangerous (or absurd) as his critics suspected. It does, however, offer us a necessary lesson concerning the self-imposed limits of philosophy: the way that it tries to purify itself, and the hazards of such purity. Derrida’s work,

III Plato, Austin, Nietzsche, Freud from: Who Was Jacques Derrida?
Abstract: In the sixties Derrida became aware of the futility of playing the skeptic, as he had done in his early critique of Husserl. Instead of restricting his role to deflating metaphysics, which, as he saw it, assumed a universe governed by the commanding self-consciousness of a thinking subject (Derrida’s charge against Husserl), Derrida turned to Jewish tradition and, at different moments, to Nietzsche in order to stake a far wider claim for his philosophy. He wanted to unveil a new world—though this world’s contours remained unclear. He assumed a prophetic tone in his treatment of Lévinas and Jabès, suggesting

2 A Different Cosmos from: The Enlightenment and the Intellectual Foundations of Modern Culture
Abstract: During the Enlightenment the concept of power that had dominated ancient and medieval physics underwent a profound transformation. Previously thought to derive from a source beyond the physical world, it came to be viewed as immanent in that world and eventually as coinciding with the very nature of bodiliness. Aristotle’s theory that all motion originated from an unmoved mover had continued to influence Scholastic theories throughout the Middle Ages. For Jewish, Muslim, and Christian thinkers, the impact of divine power went beyond motion and extended to the very existence of finite beings. According to the doctrine of creation, the dependence

Book Title: Simplexity-Simplifying Principles for a Complex World'
Publisher: Yale University Press
Author(s): Weiss Giselle
Abstract: In a sense, the history of living organisms may be summed up by their remarkable ability to find solutions that avoid the world's complexity by imposing on it their own rules and functions. Evolution has resolved the problem of complexity not by simplifying but by finding solutions whose processes-though they can sometimes be complex-allow us to act in the midst of complexity and of uncertainty. Nature can inspire us by making us realize that simplification is never simple and requires instead that we choose, refuse, connect, and imagine, in order to act in the best possible manner. Such solutions are already being applied in design and engineering and are significant in biology, medicine, economics, and the behavioral sciences.
Link: http://www.jstor.org/stable/j.ctt1nph7v

10. Simplex Space from: Simplexity
Abstract: Let us now quickly review the neural basis of spatial processing in the brain. The goal here is not to present a course on physiology but to show how the spatialization of perception, action, memory, and decision making reduces complexity, sometimes by way of detours that, in turn, engender simplexity This theory has been revisited several times since neuroscientist and, later, Nobel Laureate Santiago Ramón y Cajal revealed the remarkable diversity of neuronal morphology. It seems obvious when we recall that the body, or even the outside world, is represented in the brain by neural maps organized by “topies,” which

5 Leaves of Grass from: The American Classics
Abstract: The worlds that were and will be, death and day.

Book Title: Clueless in Academe-How Schooling Obscures the Life of the Mind
Publisher: Yale University Press
Author(s): GRAFF GERALD
Abstract: Gerald Graff argues that our schools and colleges make the intellectual life seem more opaque, narrowly specialized, and beyond normal learning capacities than it is or needs to be. Left clueless in the academic world, many students view the life of the mind as a secret society for which only an elite few qualify.In a refreshing departure from standard diatribes against academia, Graff shows how academic unintelligibility is unwittingly reinforced not only by academic jargon and obscure writing, but by the disconnection of the curriculum and the failure to exploit the many connections between academia and popular culture. Finally, Graff offers a wealth of practical suggestions for making the culture of ideas and arguments more accessible to students, showing how students can enter the public debates that permeate their lives.
Link: http://www.jstor.org/stable/j.ctt1npkd5

INTRODUCTION: from: Clueless in Academe
Abstract: THIS BOOK IS AN ATTEMPT by an academic to look at academia from the perspective of those who don’t get it. Its subject is cluelessness, the bafflement, usually accompanied by shame and resentment, felt by students, the general public, and even many academics in the face of the impenetrability of the academic world. It examines some overlooked ways in which schools and colleges themselves reinforce cluelessness and thus perpetuate the misconception that the life of the mind is a secret society for which only an elite few qualify.

9 Outing Criticism from: Clueless in Academe
Abstract: IN THE LAST CHAPTER I presented evidence that students write more cogently about a text when they respond to another commentator than when they respond directly to the text itself. I argued that when students write poorly (on other subjects as well as literature), the reason is often that they are asked to generate an idea or interpretation in a void rather than to enter a conversation. But given the unfamiliarity of the conversations of the intellectual world, most students need help grasping these conversations and writing them into their texts. If this argument is valid, it follows that criticism

10 The Application Guessing Game from: Clueless in Academe
Author(s) Hoberek Andrew
Abstract: NOTHING MORE GLARINGLY ILLUSTRATES the academic world’s formidable ability to induce cluelessness than the university application process. More dramatically than anywhere else, the application process illustrates the failure of the academic club to socialize hopeful entrants into its customs, beliefs, and behaviors. This failure shows up at every link of the academic food chain, from high school students applying to college to college undergraduates applying to graduate school to graduate students applying for academic jobs and even to professors applying for grants.

13 Wrestling with the Devil from: Clueless in Academe
Abstract: IT IS NOT SURPRISING if students feel ambivalent about talking the talk of the academic world, since this ambivalence is pervasive in the larger society in which academics’ funny way of talking is a common joke. Nor is it surprising if teachers themselves so internalize this ambivalence that they hesitate to ask students to master academic discourse, or they fail to master it themselves. Like other divisive issues in academia, the unresolved debates over academic discourse tend to reach students in the form of curricular mixed messages rather than straightforward discussions of the problem.

CHAPTER 16 The Social Permeability of Reader and Text from: Theory of Literature
Abstract: As we turn now to theories that are concerned chiefly with the social context and milieu of literature, we begin with a pairing that’s perhaps as odd as that of Deleuze and Žižek: Mikhail Bakhtin and Hans Robert Jauss. The most egregious difference between your authors for today is that Bakhtin’s primary concern is with the life world that produces a text, and Jauss’s primary concern is with the life world, or perhaps better succession of life worlds, in which a text is received. I think you can tell from reading both excerpts, however, and will find in the materials

CHAPTER 18 The Political Unconscious from: Theory of Literature
Abstract: Last time I reviewed four possible options for an aesthetics of Marxist approaches to literature and art. I paused over realism, both objective realism as it accorded with the tastes and historical agendas of Engels and Lukács, and also tendentious realism as it pervaded the Soviet world, especially after 1934, with the participatory aesthetic of Walter Benjamin in 1936–1937 considered as a way of lending theoretical interest to tendentious realism. I then mentioned two ways of turning away from realism once it has become a cornerstone of bourgeois ideology. The first of these is the high modernist aesthetic of

CHAPTER 25 The End of Theory? Neo-Pragmatism from: Theory of Literature
Abstract: This lecture concerns an essay written to immediate widespread acclaim and controversy by two young scholars, one of them then untenured, who were still making their way in the academic world. They certainly succeeded with this essay, which was published in Critical Inquiry. The editors ofCritical Inquiryquickly decided to publish in book form, together with “Against Theory,” a series of responses to the essay. It’s well worth reading in full if you take an interest in the controversies that the article generated—as I hope to persuade you to do.

THE MAN FROM HEAVEN IN JOHANNINE SECTARIANISM from: In Search of the Early Christians
Abstract: The uniqueness of the Fourth Gospel in early Christian literature consists above all in the special patterns of language which it uses to describe Jesus Christ. Fundamental among these patterns is the description of Jesus as the one who has descended from heaven and, at the end of his mission which constitutes a krisisfor the whole world, reascends to the Father. Not the least of Rudolf Bultmann’s enduring contributions to Johannine studies was his recognition and insistence that any attempt to solve the “Johannine puzzle” must begin with this picture of the descending/ascending redeemer. Moreover, he saw that it

Book Title: Absorbing Perfections-Kabbalah and Interpretation
Publisher: Yale University Press
Author(s): Bloom Harold
Abstract: In this wide-ranging discussion of Kabbalah-from the mystical trends of medieval Judaism to modern Hasidism-one of the world's foremost scholars considers different visions of the nature of the sacred text and of the methods to interpret it. Moshe Idel takes as a starting point the fact that the postbiblical Jewish world lost its geographical center with the destruction of the temple and so was left with a textual center, the Holy Book. Idel argues that a text-oriented religion produced language-centered forms of mysticism.Against this background, the author demonstrates how various Jewish mystics amplified the content of the Scriptures so as to include everything: the world, or God, for example. Thus the text becomes a major realm for contemplation, and the interpretation of the text frequently becomes an encounter with the deepest realms of reality. Idel delineates the particular hermeneutics belonging to Jewish mysticism, investigates the progressive filling of the text with secrets and hidden levels of meaning, and considers in detail the various interpretive strategies needed to decodify the arcane dimensions of the text.
Link: http://www.jstor.org/stable/j.ctt1npn1r

2 THE GOD-ABSORBING TEXT: from: Absorbing Perfections
Abstract: Ancient Jewish monotheism was generally uncomfortable with the idea of the preexistence of any entity to the creation of the world, a premise that would imperil the uniqueness of God as the single creator. The coexistence of an additional entity would produce a theological dynamics that would question the most singular religious achievement of ancient Judaism. Implicitly, allowing any role to such a founding and formative entity would reintroduce a type of myth that could recall the pagan mythology, where once again the relationship between the preexistent deities as a crucial condition for the cosmogonic process would be thrown into

4 THE BOOK THAT CONTAINS AND MAINTAINS ALL from: Absorbing Perfections
Abstract: Books are not simply literary objects to be arranged carefully on library shelves; neither are they simple mediators of ideas between minds or media for, to resort to Ricoeur’s felicitous term, “proposed worlds.”¹ They are also nebulas created by rumors, religious belief, wise advertisement, or, in more modern times, the consumption of a variety of critiques. They are units that constitute intellectual fashions, which in turn create predispositions toward the reception and digestion of their own and other books’ content. Books, especially famous books, possess auras that may enwrap them long before most of their readers open them. The social

5 MAGICAL AND MAGICAL-MYSTICAL ARCANIZATIONS OF CANONICAL BOOKS from: Absorbing Perfections
Abstract: In the previous chapters I analyzed views of the Jewish canonical texts that I describe as “absorbing.” I use this term in order to convey the expanding comprehensiveness of the concept of the text which, moving to the center of the Jewish society, also integrated attributes reminiscent of wider entities like the world or God. This expansion facilitated the attribution of more dynamic qualities to the text conceived of as capable of allowing various types of influences on processes taking place in the world, in God, and in the human psyche. I would now like to examine some views found

10 THE SYMBOLIC MODE IN THEOSOPHICAL-THEURGICAL KABBALAH from: Absorbing Perfections
Abstract: The biblical and the rabbinic literatures are devoid of substantial symbolic propensities, if by symbolism we understand a way of reflecting the divine attributes or worlds by means of a sustained exegesis of the sacred scriptures. The emergence of forms of Kabbalah that display a vigorous symbolic mode of interpretation, and the composition of a book that is informed by a symbolic code and becomes canonical, are therefore sharp departures from the royal road of expression and interpretation dominant, previously, in those forms of religious literature.¹ Interestingly, even after the ascent of this figurative mode in some Kabbalistic writings, symbolic

13 TRADITION, TRANSMISSION, AND TECHNIQUES from: Absorbing Perfections
Abstract: So far we have examined the different ways in which the worlds of the sacred texts were imagined by various Jewish mystical thinkers and how they interpreted those books. In the past few chapters the emphasis has been on explicating the exegetical techniques, which offered the strong exegetes the possibility of discovering, in fact rediscovering, religious worlds that had previously been adopted by the Kabbalists, or sometimes by their philosophical sources, from a variety of relatively late intellectual and literary corpora—mostly Greek thought as translated and adapted in Arabic and, less frequently, Latin. We should be aware, however, that

Book Title: The Good, the True, and the Beautiful-A Neuronal Approach
Publisher: Yale University Press
Author(s): Garey Laurence
Abstract: In this fascinating and bold discussion, a renowned neurobiologist serves as guide to the most complex physical object in the living world: the human brain. Taking into account the newest brain research-morphological, physiological, chemical, genetic-and placing these findings in the context of psychology, philosophy, art, and literature, Changeux ventures into the unexplored territories where these diverse disciplines intersect.
Link: http://www.jstor.org/stable/j.ctt1npn3q

Introduction from: The Good, the True, and the Beautiful
Abstract: The human brain is the most complex physical object in the living world. It remains one of the most difficult to understand. If you tackle it head-on, you risk total failure. In the jungle of nerve cells (the neurons) and their interconnections at synapses, of which it is composed, we must try to identify pertinent features of its organization and function, Ariadne’s thread to the center of the labyrinth. My thirty years of teaching at the Collège de Francehave provided me with an exceptional laboratory of ideas to help grasp this thread. They have had a profound influence on

IV The Molecular Biology of the Brain from: The Good, the True, and the Beautiful
Abstract: Before science developed, humans elaborated mythical reflections to give some meaning to events and experiences they encountered and to establish classifications that were “superior to chaos,” as Claude Lévi-Strauss said. Theories included creation by gods and spontaneous generation. Common concepts included great floods to punish sins and re-create the world, and creation of life in a primeval ocean by successive steps. In the West the myth of dualism of body and soul emerged. The dualist, creationist view was opposed from ancient Greece onward by more materialist concepts, some of which emphasized that diverse elements could be combined randomly to form

Book Title: The Spirit of Early Christian Thought-Seeking the Face of God
Publisher: Yale University Press
Author(s): Wilken Robert Louis
Abstract: In chapters on topics including early Christian worship, Christian poetry and the spiritual life, the Trinity, Christ, the Bible, and icons, Wilken shows that the energy and vitality of early Christianity arose from within the life of the Church. While early Christian thinkers drew on the philosophical and rhetorical traditions of the ancient world, it was the versatile vocabulary of the Bible that loosened their tongues and minds and allowed them to construct the world anew, intellectually and spiritually. These thinkers were not seeking to invent a world of ideas, Wilken shows, but rather to win the hearts of men and women and to change their lives.Early Christian thinkers set in place a foundation that has endured. Their writings are an irreplaceable inheritance, and Wilken shows that they can still be heard as living voices within contemporary culture.
Link: http://www.jstor.org/stable/j.ctt1npn65

Introduction from: The Spirit of Early Christian Thought
Abstract: THE CHRISTIAN RELIGION is inescapably ritualistic (one is received into the church by a solemn washing with water), uncompromisingly moral (“be ye perfect as your Father in heaven is perfect,” said Jesus), and unapologetically intellectual (be ready to give a “reason for the hope that is in you,” in the words of I Peter). Like all the major religions of the world, Christianity is more than a set of devotional practices and a moral code: it is also a way of thinking about God, about human beings, about the world and history. For Christians, thinking is part of believing. Augustine

Chapter 1 Founded on the Cross of Christ from: The Spirit of Early Christian Thought
Abstract: FROM THE BEGINNING Christians were conscious of the other. The first Christians had to explain to their fellow Jews why they venerated a man who had been executed by the Romans. Within a few decades of Jesus’ death, as some Christians ceased observing the Jewish Law, Christian leaders had to answer charges they had abandoned the ancient traditions of the Jewish people. Later, in Greece, as Paul began to move beyond the Jewish world to address the Gentiles, the citizens of Athens brought him to the famous hill west of the Acropolis, the Areopagus, and asked him to justify his

Chapter 6 The End Given in the Beginning from: The Spirit of Early Christian Thought
Abstract: FEW PASSAGES FROM the Bible have resounded more thunderously down the centuries than the account of the creation of the world and of human beings in the opening chapters of the book of Genesis, and no words from those pages are more arresting than the first: “In the beginning God created the heavens and the earth.” By comparison, other accounts of creation—Plato’s Timaeus,Lucretius’sOn the Nature of Things,Ovid’sMetamorphoses—have had but slight influence on thinking about how the world came to be. Like minor figures in a drama they have their entrances and exits, but Genesis

Chapter 10 Making This Thing Other from: The Spirit of Early Christian Thought
Abstract: ONE OF THE practices most despised by ancient critics of Christianity was devotion to the dead, particularly veneration of the bones of martyrs and saints. A zealous foe of the church, Julian, Roman emperor from 361 to 363, complained that Christians had “filled the whole world with tombs and memorials to the dead,” even though nowhere in the Scriptures is it said one should “haunt tombs or show them reverence.”¹ By the end of the fourth century the cities of the Roman world were sprinkled with shrines housing relics, that is, the bones of holy men and women, and pious

Epilogue from: The Spirit of Early Christian Thought
Abstract: “AMOR IPSE NOTITIA EST” (Love is itself a form of knowledge), wrote Gregory the Great at the end of the sixth century.¹ Along with Ambrose, Jerome, and Augustine, Gregory is one of the four Latin doctors, that is, teachers, of the early church. By another calculus he is the first medieval Christian teacher. Sitting astride two worlds, he looks back toward Greek and Latin antiquity and to the church of the Roman Empire and forward to the great flowering of Christian civilization in the high Middle Ages. Revered more as a doer than a thinker, in conventional accounts of early

Book Title: Edmund Husserl and Eugen Fink-Beginnings and Ends in Phenomenology, 1928–1938
Publisher: Yale University Press
Author(s): BRUZINA RONALD
Abstract: Eugen Fink was Edmund Husserl's research assistant during the last decade of the renowned phenomenologist's life, a period in which Husserl's philosophical ideas were radically recast. In this landmark book, Ronald Bruzina shows that Fink was actually a collaborator with Husserl, contributing indispensable elements to their common enterprise.Drawing on hundreds of hitherto unknown notes and drafts by Fink, Bruzina highlights the scope and depth of his theories and critiques. He places these philosophical formulations in their historical setting, organizes them around such key themes as the world, time, life, and the concept and methodological place of the "meontic," and demonstrates that they were a pivotal impetus for the renewing of "regress to the origins" in transcendental-constitutive phenomenology.
Link: http://www.jstor.org/stable/j.ctt1nppmd

4 Fundamental Thematics I: from: Edmund Husserl and Eugen Fink
Abstract: That the theme of the worldhad to dominate the framing of the central matters to be investigated in phenomenology was not Heidegger’s discovery, and it was not in Heidegger’s lectures that Fink first saw this principle manifest. Transcendental phenomenologybeganin the recognition that the world had to be taken explicitly precisely as an overwhelmingly comprehensive structure that remained yet to be thematized properly in philosophy. The most famous methodological “devices” in Husserl’s phenomenology, the epoché and phenomenological reduction, are precisely moves by which the questioning of the world is to begin authentically, against the unwitting and unquestioned acceptance

Introduction: from: Frontiers of History
Abstract: The first volume of this narrative began with the conceit of these two faces, those of Herodotus and Thucydides—cultural history and political history, anachronistically speaking—and added a third, a Livian (or Eusebian) national (or confessional) and by imperial extension universal history from a European and ethnocentric center; and these forebears still haunt historiographical practice. What Momigliano suggests is that Herodotus, in a world still being explored and charted, would have continued going about satisfying his curiosity and seeking local meanings, while Thucydides would have thrown up his hands at the unanalyzable chaos which his posterity has brought. As

2 Reevaluations from: Frontiers of History
Abstract: Life in the summer of 1914 was without meaning, Robert Musil wrote, and it was for this reason that for many people the war had the effect of an almost religious experience, especially in Germany, when, on 3 August 1914, “the day” to which German naval officers had dedicated many a toast finally came and war was declared on France.¹ The world would never be the same, nor would scholars, old or young, pressed into national service while trying to maintain their professional standards and careers. Leaving Trieste and already embarked on Ulysses, Joyce went into a second exile, this

5 After the Good War from: Frontiers of History
Abstract: Historians have always, though not always ostensibly, sought a “usable past”; and reviewing historiographical practice around the world and back over two and a half millennia, one cannot be surprised that ideas of objectivity, a single “big story,” and other “noble dreams” have given way to even older notions of history as the product of social creation or authorial imagination. “Representation” has become a watchword of contemporary historical writing; and the upshot, Foucauldian warnings about the tyranny of the subject notwithstanding, is to restore the “point of view” as sovereign, whether or not the historical viewer is in full command

Conclusion: from: Frontiers of History
Abstract: So my trilogy on historical inquiry across the ages comes to an end: Faces of Historyplaced the story of Western historiography in a long perspective and carried it down to the eighteenth century;Fortunes of Historypursued an increasingly complex narrative from the Enlightenment down to World War I; andFrontiers of Historysurveys in a more personal manner, from the author’s own self-examination and “point of view,” from then down to the first decade of the new millennium. “A man sets out to draw the world,” Borges wrote. “As the years go by, he peoples a space with

Chapter 8 Nonfiction Film and Postmodernist Skepticism from: Engaging the Moving Image
Abstract: Perhaps no area of film theory invokes philosophy so quickly as does the discussion of nonfiction film. For inasmuch as a great many non-fiction films are meant to convey information about the world, film theorists are almost immediately disposed to reach for their favorite epistemological convictions in order to assess, and—nearly as often—to dispute the knowledge claims of nonfiction films.¹

Chapter 17 Moving and Moving: from: Engaging the Moving Image
Abstract: In retrospect, Lives of Performersstrikes one as an allegory of its time—of Yvonne Rainer’s (and the avant-garde filmworld’s) movement from minimalism to something else. The film begins with rehearsal footage of the danceWalk, She Said,which gives every appearance of being a minimalist exercise devoted to the exploration of movement as such.¹ Though a rehearsal (and, therefore, by definition something that looks toward the future), this dance, oddly enough, points back to the past—to minimalism with its commitment to a modernist aesthetic of austerity. In a narrow sense, the dance rehearsal points backwards to Rainer’s own

19 The End? from: Edmund Husserl's Freiburg Years
Abstract: My death, as an event in the world, is transcendentally constituted by me, and its transcendental meaning. Also my birth. How do I throw light on my future transcendental life? My worldly future as “phenomenon” I know of—that I will go

Book Title: Abraham's Children-Liberty and Tolerance in an Age of Religious Conflict
Publisher: Yale University Press
Author(s): CLARK KELLY JAMES
Abstract: Scarcely any country in today's world can claim to be free of intolerance. Israel and Palestine, Northern Ireland, the Sudan, the Balkans, Pakistan, India, Sri Lanka, and the Caucasus are just some of the areas of intractable conflict, apparently inspired or exacerbated by religious differences. Can devoted Jews, Christians, or Muslims remain true to their own fundamental beliefs and practices, yet also find paths toward liberty, tolerance, and respect for those of other faiths?
Link: http://www.jstor.org/stable/j.ctt1nq07j

1 Calling Abraham’s Children from: Abraham's Children
Author(s) CLARK KELLY JAMES
Abstract: There is a familiar narrative of religiously motivated violence. It claims a long and unbroken chain from antiquity to the present of the intolerance on the part of religious groups, especially the Abrahamic religions, toward members of other religious groups. It is a narrative of violence, oppression, torture, and war. This highly selective narrative omits any of the goods that religions have brought to the world and is deeply caricatured. Many of its claims are blatantly false. Sadly, because of its influence, it needs to be retold, reconsidered, and reevaluated.

5 Does Judaism Teach Universal Human Rights? from: Abraham's Children
Author(s) ASCHERMAN ARIK
Abstract: I have a confession to make. There are days when I wake up and think to myself, “Maybe John Lennon was right. Maybe the world really would be a better place without countries or religion. ”When one thinks of all the blood spilled in the name of religion and nationalism, it is easy to dream of a world without borders in which we all speak Esperanto.

7 Religious Tolerance from: Abraham's Children
Author(s) CARTER JIMMY
Abstract: During my time in the presidency, I prayed a lot—more than ever before in my life—asking God to give me a clear mind, sound judgment, and wisdom in dealing with affairs that could affect the lives of so many people in our own country and around the world. Although I cannot claim that my decisions were always the best ones, prayer was a great help to me.

11 “Honor Everyone!” Christian Faith and the Culture of Universal Respect from: Abraham's Children
Author(s) VOLF MIROSLAV
Abstract: I grew up under an antireligious regime of intolerance. Mild intolerance it was, compared with what many, especially religious groups, suffered in the twentieth century and continue to suffer in many places around the world today. But I know from firsthand experience what it means to live in bugged quarters, receive surreptitiously opened mail, and talk on tapped phone lines; “security agents” have threatened and interrogated me for months running.¹ I have also many times heard the story of my father’s horrendous trials. An innocent man, he was, literally, nearly starved to death during months of detainment in a concentration-camp

15 The Historical and Religious Seeds of “Honor” from: Abraham's Children
Author(s) HUSSEINI RANA
Abstract: When I began advocating against the brutal murder of women in the name of “honor” almost seventeen years ago in Jordan, I never imagined that this cause, among many other causes, would be used by the West to attack the Islamic religion. Of course, the abuse and the use of Islam increased following 9/11. All of a sudden, I sensed that it was an issue of East versus West and that the West believed that only “evil Muslims and Arabs” were responsible for the bad things that happen in the world, and specifically in “our” part of the world. One

9 redeem your sins with alms from: Sin
Abstract: Almost as soon as the idea of sin as a debt appears on the scene, so does its financial counterpart, credit. These two ideas are a natural pair in the commercial world, and they continue to be such in religious thinking. In this respect the idiom of sin as a debt represents a novum, or new idea, in biblical thought, since previous idioms for sin such as stain or weight did not produce such obvious counterparts. Although it is theoretically possible to imagine a virtuous person such as a Mr. Clean, who could have scoured away the blot of sin

Book Title: On Evil- Publisher: Yale University Press
Author(s): EAGLETON TERRY
Abstract: In this witty, accessible study, the prominent Marxist thinker Terry Eagleton launches a surprising defense of the reality of evil, drawing on literary, theological, and psychoanalytic sources to suggest that evil, no mere medieval artifact, is a real phenomenon with palpable force in our contemporary world.
Link: http://www.jstor.org/stable/j.ctt1nq3bb

14 Just Imagine: from: Agitations
Abstract: Language, an entomological etymologist might say, is a hive of activity, aswarm in competing fictions. Words fly in and out of the mind, and the hum and buzz of implication rises and subsides as the world grows older. New words are coined, old words are lost, others survive only at the expense of their former authority. “Taste” for example, or “temperament”—words that once summoned a complicated set of notions about the world and human nature—retain today only an echo of the intellectual resonance that other centuries took for granted. Another case in point—one that may surprise—is

Book Title: The God of All Flesh-and Other Essays
Publisher: James Clarke & Co
Author(s): Hanson K.C.
Abstract: Biblical faith is passionately and relentlessly material in its emphasis. This claim is rooted in the conviction that the creator God loves the creation and summons creation to be in sync with the will of the creator God. This collection of essays is focussed on the bodily life of the world as it ordered in all of its problematic political and economic forms. The phrase of the title “all flesh" in the flood narrative of Genesis 9 refers to all living creatures who are in covenant with God – human beings, animals, birds, and fish – as recipients of God’s grace, as dependent upon God’s generosity, and as destined for praise and obedience to God. The insistence on the materiality of life as the subject of the Bible means that the difficult issues of economics and the demanding questions of politics are front and centre in the text. So the Pentateuch pivots around the Exodus narrative and the emancipation from an unbearable context of abusive labour practices. In a similar manner, the prophets endlessly address such questions of social policy and the wisdom teachers reflect on how to manage the material things of life and social relationships for the well-being of the community. This emphasis, pervasive in these essays, is a powerful alternative and a strong resistance against all of the contemporary efforts to transcend (escape!) the material into some form of the “spiritual". All around us are efforts to find an easier, more harmonious faith. This may be evoked simply because of a desire to shield economic, political advantage from the inescapable critique of biblical faith. Such a temptation is a serious misreading of the Bible and a critical misjudgment about the nature of human existence. Thus the Bible addressed the most urgent issues of our day, and refuses the “religious temptation" that avoids lived reality where the power of God is a work.
Link: http://www.jstor.org/stable/j.ctt1p5f1q3

nine AUTHORITY IN THE CHURCH from: The God of All Flesh
Abstract: The theme of authority is a vexed one in our contemporary social setting. And our church participates fully in that vexation. Indeed, one can guess that it is the key question, both for a frightened world and for a weary church. We discover that as believers we are not immune to the problematic.

5 Metamorphosis and Recontextualization from: Becoming Human Again
Abstract: The 1960s appear as a remarkable period of transformation in modern history, when many things came to an end and so many new things began. The decade of the 1960s saw the convergence of a number of processes of change that would continue to alter the world toward the turn of the millennium. On a superficial level, the changes were evidenced by the emergence of an entirely new youth culture and new social movements on the world scene. One lasting image of the new expressions of popular culture and the new ways of life that were developing during this time

7 Systematic Theology Turned Critique of Civilization from: Becoming Human Again
Abstract: The same process of modernization and industrialization that successfully transformed the entire world by materializing the project of the Enlightenment has always co-existed with a tradition of critique of civilization that aims to disclose a darker reality beneath the surface of this success story. One does not need to use words such as Wideraufklärung, expressions of a sort of anti-Enlightenment, in order to recognize that every civilization in history tends to be blind to its own barbarism; it is sufficient to state that the Enlightenment has always been imbued with a sort of Romanticism. Somewhat as belated second thoughts, like

Picturing the Passion from: The Operation of Grace
Abstract: Now that Mel Gibson’s The Passion of the Christhas reached thousands of screens around the world and the frenzy of editorializing, pre-and postrelease, has died down, two of the early questions about the film have been answered. Once the film entered the public domain, most of the fears about whether it was anti-Semitic dissipated, leaving only some concern about the possibility that in certain parts of the globe anti-Semites might use the film to incite violence. The other question—wouldThe Passion’s graphic violence keep people away from the theaters—has been answered with a resounding no. The numbers

Keeping a Private Address from: The Operation of Grace
Abstract: Reviewing a recent biography of the writer Eudora Welty, Francine Prose confessed that before reading the book she had imagined the author as “a bit like Emily Dickinson with excellent southern manners, or perhaps a more robust, less God-haunted Flannery O’Connor—one of those stay-at-home prodigies who somehow acquire an intimate knowledge of human experience without venturing far beyond the garden gate.” Despite the biographies detailing her wide travels and far-flung friendships, despite the volumes of her photographs, which demonstrate her eye for the public world, the myth of Welty as recluse has been slow to die.

Looking for a Renaissance from: The Operation of Grace
Abstract: Most educated people, in addition to a set of favorite authors, artists, and composers, develop a fascination for one or more historic cultures: republican Rome, say, or colonial New England or the Ming dynasty. Sometimes these passions are matters of aesthetic or intellectual taste, but often they bear a relationship to the individual’s ideas about what constitutes the good life and how the ideals of a past culture might nurture and strengthen one’s own. Of course, the prevailing world view of a given time period may play a role in guiding what the majority find engaging. After several centuries of

2 Infancy and Rebirth from: The Only Mind Worth Having
Abstract: For the small child everything is of interest and natural. He or she enters into the world that surrounds them with great energy. In one sense there are few boundaries and so the child imbues everything with equal interest. “He enters into the world of things with all his senses . . . everything is alive, full of eyes and ears . . . the child is initiated into the secret life of ordinary objects, often the most miniscule.”¹ The tiny details matter and there can be either a pleasurable rapturous immersion or the opposite—great desolation.

10 An Invitation to Look and Find Paradise from: The Only Mind Worth Having
Abstract: Present-moment awareness is about creating a gap in the constant busyness of the mind. This also means a break in the continuum between what is past and what lies ahead. It is through such a clear space that new and creative possibilities are born. The closing down of present-moment awareness in the small child happens as the weight of the adult life of care and rational thought gradually but relentlessly obscures the enchanted world. The possibility of re-enchantment and sometimes the invitation to move from the grown-up life of care can come from a child: from being in the presence

15 Epiphanies of the Child Mind from: The Only Mind Worth Having
Abstract: Thomas Merton’s vocation was to live what he discovered about himself, in that way he was always open to becoming and there was always potential for change. For the adult Merton the child mind is linked to the experiential, to a theology of feeling and a condition of simplicity. This means to be without artifice, unpretentious, aware of the unconscious and so awake to the illusory nature of the world—and so able to speak truth to power. The foundation for this is a dependence on God framed within the concept of mercy exemplified in God’s relationship with his creation

L’ambivalenza delle Weltanschauungen tra ragione ed esistenza from: Karl Jaspers e la molteplicità delle visioni del mondo
Author(s) Cantillo Giuseppe
Abstract: This paper aims to understand the meaning and role that Jaspers attributes to worldviews. By analysing the nature of the Weltanschauungen, the paper shows how Jaspers, inspired by Dilthey, alludes to a fundamental stratum of the Weltanschauung that goes beyond every objective construction, every shell (Gehäuse) and every doctrine, and which is identified with the process of the existential experience. The antinomicity of the lived process and the ambiguity that characterises the worldviews becomes clearer where Jaspers introduces the notion of limit situation. By analysing the relationship between theWeltanschauungenand the philosophical faith, the paper shows that theWeltanschauungen

Jaspers’ Begriff der „Weltanschauung“ im Anschluss an Dilthey und Weber from: Karl Jaspers e la molteplicità delle visioni del mondo
Author(s) Olay Csaba
Abstract: The concept of „worldview“ is one of the basic categories of Jaspers’ thought, even if it gets marginalised in the later work. Worldview is considered in the secondary literature primarily in connection with the concept of shell ( Gehäuse) Jaspers took from Max Weber. In the paper I defend the claim that Jaspers’ conception of „worldview“ unites motives from Wilhelm Dilthey and Max Weber, constructing a weberised Dilthey. After some conceptual clarifications I treat first the specific contribution of Dilthey and Max Weber to Jaspers’ theory, and discuss the latter afterwards. Finally, I show that despite its dissappearance in the later

Il “mondo” nella Psychologie der Weltanschauungen from: Karl Jaspers e la molteplicità delle visioni del mondo
Author(s) Achella Stefania
Abstract: The aim of this paper is to analyse the concept of “world” in Karl Jaspers’ Psychology of Worldviews, to show how the tension between the theoreticalcontemplative and existential approaches finds evident expression in the different roles that the “world” plays in the first and second parts of this work. In the first part, the world is still the object of a subject, although this relationship is neither evaluative (as in theWertphilosophie) nor only gnoseological, but is also the result of an Erlebnis, thus presenting itself as a lived world. In the second part, beginning with the section on the

Weltanschauungen e politica from: Karl Jaspers e la molteplicità delle visioni del mondo
Author(s) Alessiato Elena
Abstract: The present contribution examines the relationship between Weltanschauungenand politics. With reference to Karl Jaspers’ first political text (Politische Stimmungen, 1917) different types of political behaviours are presented here. They correspond to the ways by which human beings experience (or can experience) the world view in the political world. In Jaspers’ picture of the political sphere we find the type of the apolitical man as the political leader, the pure politician as the fanatic of the pure ideal. By presenting different political moods, Jaspers expounds ideas about the world view, about its relationship with the whole and with the individual

Naturalism as Weltanschauung from: Karl Jaspers e la molteplicità delle visioni del mondo
Author(s) Staiti Andrea
Abstract: In this paper I discuss Jaspers’ theory of worldviews with regard to the contemporary problem of naturalism. In particular, I consider the frequent characterization of naturalism as a worldview. First, I situate Jaspers’ conception of worldviews in the context of the philosophical debate of his time. I then turn to Jaspers’ distinction between substantial worldviews and derivative shapes of worldviews and present his construal of naturalism as a derivative shape of what he calls the sensoryspatial Weltbild. I then argue that contemporary naturalism still fits Jaspers’ description and can thus be considered a derivative shape, rather than a genuine worldview

Die Weltanschauung zwischen Ideenflucht und Wahnsinnigkeit from: Karl Jaspers e la molteplicità delle visioni del mondo
Author(s) Gens Jean-Claude
Abstract: It is generally recognized that Karl Jaspers was the first to define the three main criteria for a belief to be considered delusional: certainty, incorrigibility and impossibility of content. But the fundamental point for Jaspers is that we have to think of delusion not as an isolated phenomenon but as a modification of the way we live in the world, or – in Heideggerian words – of our being-in-the-world. Which kind of event could explain such a modification? Our human life is structured by worldviews, which are not mere “views” or theoretical representations but basically also moods that give its specific aspect

Praktiken des Verstehens und Weltanschauungsanalyse from: Karl Jaspers e la molteplicità delle visioni del mondo
Author(s) Schulz Reinhard
Abstract: This paper focuses on the relationship between Karl Jaspers’ early work and practice theories of Foucault and Bourdieu. Compared with the hermeneutical tradition (Dilthey, Gadamer, Merleau-Ponty) world views seem outdated after the end of a normative understanding of hermeneutics. As a consequence we need to turn to plural practices of understanding instead. Looking on Jaspers’ Psychopathology and Psychology of Worldviewsa change of perspective from and beyond Jaspers leads to a future-oriented conception of psychopathology. Practices of understanding enable an emancipatory-practical potential of therapeutic practices as well as of hermeneutic understanding in the sense of “a realization of freedom unburdened

Wahnsinns-Erzählungen. from: Karl Jaspers e la molteplicità delle visioni del mondo
Author(s) Schlimme Jann E.
Abstract: Living with ongoing psychotic experiences requires a constant reflective alignment between the parallel psychotic reality (para-actuality, Nebenwirklichkeit) and the socially shared reality (sozial geteilte Wirklichkeit). A fine-grained phenomenological analysis of this manner of living describes the required amount of reflective activity in combination with a loss of certain common-sensical habitualities, the often missing option to communicate one‘s experiences and the necessity to reframe the metaphysical insights as world-view (Weltanschauung), besides the psychotic experiences themselves, as major pitfalls and challenges of ongoing psychotic experiences. In this sense, persons with ongoing psychotic experiences are just like everybody else persons in an adventurous

Wahn, Weltanschauung und Habitus. from: Karl Jaspers e la molteplicità delle visioni del mondo
Author(s) Thoma Samuel
Abstract: Karl Jaspers’ theory of delusion ( General Psychopathology, 1913/1946) is still widely discussed today, much unlike his theory of worldviews, laid out in his 1919 workPsychology of Worldviews, which has more or less fallen into oblivion. Based on Jaspers’ casuistic observations of nihilistic delusion and nihilistic worldview, as presented in 1919, we first analyze the relationship between delusion and worldview – a relationship analogous to that between “psychotic process” and “development of personality” in his concept of psychopathology. We then scrutinize this categorical distinction and its underlying methodical assumptions and consider possible links between delusion and worldview. Our conclusion is that,

Conclusion: from: The Cruft of Fiction
Abstract: The past six chapters have analyzed how we process text in the meganovel, ranging from its sentence-level lacunae up to its macro-scale figurations of nation and world. Given how utterly mega-novel text overwhelms our limited working memory and how often it dissolves its most important text into a large amount of cruft, I have argued that we must hone our ability to modulate attention to an extremely fine degree, filtering the latter so as to better perceive the former. Some passages should be processed closely and slowly, while others should be read more quickly; some are best read distantly, and

Book Title: The Sunni Tragedy in the Middle East-Northern Lebanon from al-Qaeda to ISIS
Publisher: Princeton University Press
Author(s): Rougier Bernard
Abstract: This riveting book is based on more than a decade of research, more than one hundred in-depth interviews with players at all levels, and Rougier's extraordinary access to original source material. Written by one of the world's leading experts on jihadism, The Sunni Tragedy in the Middle Eastprovides timely insight into the social, political, and religious life of this dangerous and strategically critical region of the Middle East.
Link: http://www.jstor.org/stable/j.ctt1pk86v9

New Testament Texts, Visual Material Culture, and Earliest Christian Art from: The Art of Visual Exegesis
Author(s) Robbins Vernon K.
Abstract: This essay addresses the interpretation of New Testament texts in the context of visual material culture. Especially during the last two decades, interpreters have begun to produce explicit exegesis of New Testament texts in the context of statues, frescoes, archaeological structures, inscriptions, pottery, coins, paintings, and other artifacts that existed in the Mediterranean world during first-century emerging Christianity. A major question is how the presence of a display of visual material culture in the context of interpretation of a text may be legitimately persuasive. is the presence of the visual display simply a tour de force that has no scholarly

Visual Interpretation: from: The Art of Visual Exegesis
Author(s) Jeal Roy R.
Abstract: We begin with a photograph, a “writing of light” (φωτός + γραφή),¹ which is, of course, like a painting or movie screen, of only two dimensions, having length and width, not depth. But allow your eyes and your imagination (i.e., your brain) to visualize the illusion of depth, the third dimension, as we humans easily and normally do when we look at paintings, photographs, or films. Allow your mind to enter the symbolic world, to grasp and understand the geometry of space, of three dimensions.

The Gifts of Epiphany: from: The Art of Visual Exegesis
Author(s) Luttikhuizen Henry
Abstract: To be human is to be humus, to be of the soil or the dirt. Yet for millennia people from around the world have searched the heavens for answers to earthly questions. The stars, planets, and comets, it is believed, might offer gifts of illumination, providing potential signs of the future, premonitions of what is yet to come. Unfortunately, celestial bodies do not readily reveal their secrets. Their truth is latent, waiting to be unconcealed. Interpreting their meaning demands effort, and this can be a risky enterprise. Signals can get crossed, and beholders can lose sight of their position. The

Book Title: Faces of Displacement-The Writings of Volodymyr Vynnychenko
Publisher: MQUP
Author(s): SOROKA MYKOLA
Abstract: "Whom do our people read? Vynnychenko. Whom do people talk about if it concerns literature? Vynnychenko. Whom do they buy? Again, Vynnychenko." So wrote Mykhailo Kotsiubynsky about the young Volodymyr Vynnychenko. An innovative and provocative writer, Vynnychenko was also a charismatic revolutionary and politician who responded to the dramatic upheavals of the first half of the twentieth century by challenging old values and bringing forward new ideas about human relationships. Despite his inseparable association with Ukraine, what is often overlooked is the fact that Vynnychenko wrote the majority of his works outside his native land following his flight from Tsarist and Soviet tyranny. In this ground-breaking study, Mykola Soroka draws on contemporary theories of displacement to show how Vynnychenko's expatriate status determined his worldview, his choice of literary devices, and his attitudes toward his homeland and hostlands. Soroka considers concepts of identity to study the intertwined experiences of the writer - as an exile, émigré, expatriate, traveler, and nomad - and to demonstrate how these experiences invigorated his art and left a lasting impact on his work. The first book-length study in English on Volodymyr Vynnychenko, Faces of Displacement is an insightful examination of an exiled writer that sheds new light on the challenges faced by the displaced.
Link: http://www.jstor.org/stable/j.ctt1pq15d

5 Universalist, 1925–1941 from: Faces of Displacement
Abstract: The reactions of displaced writers who remain outside their homelands for a considerable period of time generally range between two extreme groups – isolationism and universalism. According to Rubchak, for writers who belong to the first group, writing becomes either “a vehicle for memories and hopes or a totally self-enclosed shell” (101). Thomas Mann speaks about another extreme which he experienced personally: “Exile has become something quite different from what it once was; it is no longer a condition of waiting programmed for an ultimate return, but rather [it] hints of the dissolution of nations and the unification of the world”

Book Title: Bearing Witness-Perspectives on War and Peace from the Arts and Humanities
Publisher: MQUP
Author(s): Johnstone Tiffany
Abstract: As the centenary of the Great War approaches, citizens worldwide are reflecting on the history, trauma, and losses of a war-torn twentieth century. It is in remembering past wars that we are at once confronted with the profound horror and suffering of armed conflict and the increasing elusiveness of peace. The contributors to Bearing Witness do not presume to resolve these troubling questions, but provoke new kinds of reflection. They explore literature, the arts, history, language, and popular culture to move beyond the language of rhetoric and commemoration provided by politicians and the military. Adding nuance to discussions of war and peace, this collection probes the understanding and insight created in the works of musicians, dramatists, poets, painters, photographers, and novelists, to provide a complex view of the ways in which war is waged, witnessed, and remembered. A compelling and informative collection, Bearing Witness sheds new light on the impact of war and the power of suffering, heroism and memory, to expose the human roots of violence and compassion. Contributors include Heribert Adam (Simon Fraser University), Laura Brandon (Carleton University), Mireille Calle-Gruber (Université La Sorbonne Nouvelle), Janet Danielson (Simon Fraser University), Sandra Djwa (emeritus, Simon Fraser University), Alan Filewod (University of Guelph), Sherrill Grace (University of British Columbia), Patrick Imbert (University of Ottawa), Tiffany Johnstone (PhD Candidate, University of British Columbia), Martin Löschnigg (Graz University), Lauren Lydic (PhD, University of Toronto), Conny Steenman Marcusse (Netherlands), Jonathan Vance (University of Western Ontario), Aritha van Herk (University of Calgary), Peter C. van Wyck (Concordia University), Christl Verduyn (Mount Allison University), and Anne Wheeler (filmmaker).
Link: http://www.jstor.org/stable/j.ctt1pq1ds

3 Canadian Poets on War from: Bearing Witness
Author(s) DJWA SANDRA
Abstract: The lives of E.J. Pratt (1882–1964), F.R. Scott (1899–1985), and P.K. Page (1916–2010) spanned two world wars: born seventeen years apart, each represents nearly a generation. To judge by J.W. Garvin’s Canadian Poets of the Great War, the Canadian cultural attitude at the start of the First World War was similar to that described in Mark Girouard’s study of English culture, The Return to Camelot: Chivalry and the English Gentleman.¹ In Garvin’s anthology, the Great War is presented as a crusade and poems depict the young soldiers as knights, Galahads, or Lancelots.Why, we might ask, other than

4 Metaphor, Metalepsis, and the Colonial Library: from: Bearing Witness
Author(s) LYDIC LAUREN
Abstract: Since the 1994 itsembabatutsi (genocide against the Tutsi¹), in which over 800,000 Rwandans were murdered,² cultural discourses around the world and in all media have frequently reiterated the Kinyarwanda metaphor inyenzi (cockroaches). Although this trope can be traced to 1960s Rwanda – when the pro-Tutsi FPR (Front patriotique rwandais-Rwandan Patriotic Front) employed it as a political self-designation³ – global cultural discourses on the Rwandan Genocide focus almost exclusively on “inyenzi” as wielded by the RTLM (Radio Télévision Libre des Mille Collines) and Kangura (Wake Up) to incite violence. Often incorporating international human rights concerns, these cultural discourses reiterate the cockroach

13 Real Time, Lived Time: from: Precarious Visualities
Author(s) ROSS CHRISTINE
Abstract: Since the early 1990s, the progressive authentication of augmented reality (AR) over virtual reality (VR) in a variety of domains (medicine, military training, education, communication, transportation, tourism, art, to name the most obvious) has set about a significant reinforcement of real time as a key temporality of our epoch. Perception in real time is an indispensable prerogative of any ar design – and I adopt here Ronald Azuma et al.’s definition of AR as a system that “supplements the realworld with virtual (computer-generated) objects that appear to coexist in the same space as the realworld”¹ – if it is to adequately do

CHAPTER 4 Who Were the Maoists? from: The Wind From the East
Abstract: In May 1966 Mao Tse-tung launched the Great Proletarian Cultural Revolution, pitting youthful Red Guards against Chinese Communist Party stalwarts and city dwellers suspected of bourgeois habitudes.¹ To much of the outside world, the Cultural Revolution appeared as a noble attempt to reignite Chinese communism’s fading revolutionary ardor. Thereby, perhaps China could escape the bureaucratic sclerosis that had afflicted the Soviet Union and its Eastern European allies.

Book Title: The Vision of the Soul- Publisher: Catholic University of America Press
Author(s): Wilson James Matthew
Abstract: Ours is an age full of desires but impoverished in its understanding of where those desires lead-an age that claims mastery over the world but also claims to find the world as a whole absurd or unintelligible. In The Vision of the Soul, James Matthew Wilson seeks to conserve the great insights of the western tradition by giving us a new account of them responsive to modern discontents. The western- or Christian Platonist-tradition, he argues, tells us that man is an intellectual animal, born to pursue the good, to know the true, and to contemplate all things in beauty. Wilson begins by reconceiving the intellectual conservatism born of Edmund Burke's jeremiad against the French Revolution as an effort to preserve the West's vision of man and the cosmos as ordered by and to beauty. After defining the achievement of that vision and its tradition, Wilson offers an extended study of the nature of beauty and the role of the fine arts in shaping a culture but above all in opening the human intellect to the perception of the form of reality. Through close studies of Theodor W. Adorno and Jacques Maritain, he recovers the classical vision of beauty as a revelation of truth and being. Finally, he revisits the ancient distinction between reason and story-telling, between mythos and logos, in order to rejoin the two.Story-telling is foundational to the forms of the fine arts, but it is no less foundational to human reason. Human life in turn constitutes a specific kind of form-a story form. The ancient conception of human life as a pilgrimage to beauty itself is one that we can fully embrace only if we see the essential correlation between reason and story and the essential convertibility of truth, goodness and beauty in beauty. By turns a study in fundamental ontology, aesthetics, and political philosophy, Wilson's book invites its readers to a renewal of the West's intellectual tradition.
Link: http://www.jstor.org/stable/j.ctt1pv897r

ONE The Hunger for Reality from: The Vision of the Soul
Abstract: When we look at the world around us, we see it positively teeming with desires: squirrels foraging for food to fill their bellies, dogs on the prowl for a mate, flowers craning their heads upward to drink in the sun. Indeed, desire is not limited to living things, as all material objects tenaciously cling and conform to the laws of nature, though not by a will of their own.¹ Human beings offer the most varied spectacle of desire, not only seeking a wide range of objects to slake their hungers, but also seeming to be moved by desires that are

4 Constructive Theology as Activist Theology from: Constructing Constructive Theology
Abstract: Constructive theology took a decided turn with the publication of Reconstructing Christian Theologyin 1994. Intent on taking account of liberation theologies, the Workgroup on Constructive Theology decided once again to try to reimagine theology for the contemporary world. Once again, the traditional formulation of doctrinal loci was favored despite its seeming obsolescence.¹ The method of constructive theology didn’t change. Instead, the apparent need amidst world crises for a theology that acts for the mission of justice was incorporated into a project that had already distinguished itself.

CHAPTER 3 The Ontological Need from: The Priority of Injustice
Abstract: Over the next three chapters I critically engage with a set of intellectual traditions that present strongly ontological interpretations of the concept of the political. I argue that ontologies of the political often define democracy in a rather one-sided way, reserving authentic democratic action for the disruption of identities, hegemonies, and settled formations. This one-sidedness derives from the splitting of politics into two aspects and then arranging the world into two layers with a clear order of priority. Obvious and routine understandings of politics are contrasted to a more difficult to discern but more fundamental layer—the site and source

CHAPTER 6 Claims of the Affected from: The Priority of Injustice
Abstract: The chapters in part 2 tracked the way in which strongly ontological interpretations of the political are used to sustain a priori models of proper politics and real democracy. These models underwrite laments about the postpolitical condition as well as excited declarations of the radical potential of dramatic protest events. From within this worldview, properly political events have no determinative content—they exceed given forms of expression and order. Political events occur when singularities that cannot be represented in current formations of political life make their presence felt. Across their variety, whether informed by readings of Spinoza or strands of

CHAPTER 8 The Sense of Injustice from: The Priority of Injustice
Abstract: The reorientation around the value of non-domination that I discussed in the last chapter is at the heart of the prioritization of injustice in critical theory. In this chapter, we will see that this involves moving away from thinking of injustice as either an empirical deficit measured against an ideal of justice or a conceptual derivative of such an ideal. Among other things, we will see that the prioritization of injustice involves reimagining the dynamics through which demands for democratization emerge in the world in a way consistent with the discussion in chapter 2. This chapter therefore seeks to demonstrate

INTRODUCTION. from: Divination and Human Nature
Abstract: From all corners of the ancient Mediterranean, people that had run up against the limits of their own knowledge brought their remaining questions to a frail, illiterate woman housed in a massive stone temple at Delphi. She was Apollo’s human embodiment on earth and the most revered source of wisdom in the classical world. As they prepared for their consultation with the mysterious Pythia, seekers would have read an enigmatic, deceptively simple two-word sentence cut into the temple wall, “Know yourself.”¹ No one could remember where the saying came from or what exactly it was supposed to mean, but this

CHAPTER 4 Iamblichus on Divine Divination and Human Intuition from: Divination and Human Nature
Abstract: One may enter the world of the Neoplatonists expecting that traditional divinatory thinking will find fertile ground. This ancient school, after all, advanced ideas on union with the divine, spiritual ascent through contemplative askêsis, and the practice of theurgy. But the expectation is not exactly met. It is something of a enigma, which the prior work allows us to understand better. The most serious Neoplatonic thinker on the question, Iamblichus, will advance restrained views toward traditional divination, and will even be ready to toss aside the whole practice. He expresses these nuances while vigorously embracing a newly configured notion of

Introduction: from: Restless Secularism
Abstract: There is a famous passage in Virginia Woolf’s To the Lighthousewhere Mrs. Ramsay, knitting in solitude after her children have gone to bed, accesses a “self” beneath her social identity. She calls this self “a wedge-shaped core of darkness.”¹ Its fluidity and obscurity allow her to ignore the boundaries that establish discrete identities and separate things from one another. In this darkness there is no “personality” that confronts the world as a series of competing objects to be placated, mastered, or managed; rather, there is a “summoning together” of all things in a complete “rest” outside “the fret, the

2 “Tangled in a Golden Mesh”: from: Restless Secularism
Abstract: For Wallace Stevens, the most dangerous residue of religion for aesthetics lay in the tendency of poetic language to generate religious metaphors and anthropomorphisms. The fiction of Virginia Woolf discloses another danger for aesthetics: the propensity of modern experiences of beauty and sublimity to engender religious modes of thought and desire that are no longer intelligible within a secular conception of the world. For Woolf’s characters, the beautiful (and its modern cousin, the sublime) is suspended in the uncertain space between religious and secular ontologies. The intensity of experiences of beauty amongher characters is matched only by the suspicion

Conclusion: from: Restless Secularism
Abstract: Auden’s poetry shows that the religious and the secular do not have to be at loggerheads. Stevens wanted to write “the great poem of the earth” to rival “ the great poems of heaven and hell” (CP, 730); “religious” for him was synonymous with “otherworldly,” and he thought that a secular poetry could finally engage an earth no longer conceived as a spiritual way station. But the later Auden is unquestionably a poet of the earth. He did not, after converting to Christianity, turn to writing devotional or mystical poetry that strained toward transcendence. He became, rather, more thoroughly a

2 Magic Realism, Social Protest, and the Irrepressibility of Language from: Stories of the Middle Space
Author(s) URQUHART JANE
Abstract: If looking at Midnight’s Childrenas historiographic metafiction brings into focus the complex relationship between history, textuality, and authorial location, looking atMidnight’s Childrenas magic realism produces a quasi-religious comic novel in which the nature of language itself is problematized in the service of readerly responsibility. The presence of nonrational, magical elements in an otherwise apparently realistic, rational world serves as a rejection of the overwhelmingly scientific, rational approach to life which has been characterized as the dominant Western post-Enlightenment view (Harrison,Rushdie55). Rushdie himself, interviewed in 1985, made very clear why he considered a turn away from

4 Writing with Photographs: from: Stories of the Middle Space
Author(s) SHIELDS CAROL
Abstract: Thus far in this exploration of the fictions of postmodern realism we have considered three oxymoronic categories of the “middle space”: historiographic metafiction, magic realism, and parodic myth. We have seen how each in its palimpsestic boundary-crossings offers specific culturally sensitive possibilities for narrative-as-ethics. Now, in this chapter, I want to look at a particular non-verbal form of storytelling, and that is photography. I am going to argue that, because photographs are both dependent on the givenness of the physical world and yet at the same time manifestly constructed, they can be read as paradigmatic of postmodern realism. In light

Book Title: A World Growing Old-The Coming Health Care Challenges
Publisher: Georgetown University Press
Author(s): Topinková Eva
Abstract: For much of the developed world, health care for a surging elderly population looms as one of the most daunting problems of the coming decade. In this book, contributors from diverse disciplinary backgrounds and countries discuss resource allocation for the elderly and debate plans for the years ahead. Essays focus on five general issues: the meaning of old age, the goals of medicine and health care for the elderly, the balance between the needs of the young and old, the pressures of other social priorities, and the role of families, especially the burden on women, in long-term care.
Link: http://www.jstor.org/stable/j.ctt1q8jj8k

Introduction from: The Goals of Medicine
Author(s) Callahan Daniel
Abstract: In 1993, the Hastings Center initiated a project on the Goals of Medicine. It was conceived out of a sense of frustration and perplexity. Throughout the world, but especially in the United States during that time, vast national debates had erupted over needed reforms in the health care system. The Clinton Administration was pushing for universal health care while other bills before Congress pursued a variety of proposals on that general theme.

The Goals of Medicine and Public Health from: The Goals of Medicine
Author(s) Peng Rui-cong
Abstract: The goals of medicine have become a focus for debate in the world of medicine today. But thorough reflection on recent developments in health care and medicine is necessary to understand the significance of this discussion. Many changes have taken place in recent years. For example, the demographics of disease have changed markedly with advances in biomedical science and public health. Remarkable progress has been made in medical technology. In developed countries, chronic and degenerative diseases and aging have become major problems threatening people’s health. Consequently, they are experiencing a continuous rise in the cost of health care which results

Book Title: Cather Studies, Volume 11-Willa Cather at the Modernist Crux
Publisher: UNP - Nebraska
Author(s): Thacker Robert
Abstract: Willa Cather at the Modernist Cruxexamines Willa Cather's position in time, in aesthetics, and in the world. Born a Victorian in 1873, Cather made herself a modernist through the poems, stories, and novels she wrote and published into the twentieth century. Beginning with a prologue locating Cather's position, this volume of Cather Studies offers three sets of related essays.The first section takes up Cather's beginnings with her late nineteenth-century cultural influences. The second section explores a range of discernible direct connections with contemporary artists (Howard Pyle, Frederic Remington, and Ernest Blumenschein) and others who figured in the making of her texts. The third section focuses onThe Song of the Lark, a novel that confirms Cather's shift westward and elaborates her emergent modernism. An epilogue by the editors ofThe Selected Letters of Willa Catheraddresses how the recent availability of these letters has transformed Cather studies. Altogether, these essays detail Cather's shaping of the world of the early twentieth century and later into a singular modernism born of both inherited and newer cultural traditions.
Link: http://www.jstor.org/stable/j.ctt1qv5psc

4 Willa Cather, Howard Pyle, and “The Precious Message of Romance” from: Cather Studies, Volume 11
Author(s) HARRIS RICHARD C.
Abstract: In the poem “Dedicatory,” which opens April Twilights, Willa Cather wonderfully evokes the sense of childhood play. The poem, dedicated to her brothers Douglass and Roscoe, recaptures the world of the Cather children’s youth and their “vanished kingdom” “on an island in a western river,” where they and other playmates talked of “war and ocean venture, / Brave with brigandage and sack of cities.” “Wonder tales” they were. These brief lines recall the passage inAlexander’s Bridgein which Bartley Alexander remembers “a group of boys sitting around a little fire . . . on a sandbar in a Western

5 “Then a Great Man in American Art”: from: Cather Studies, Volume 11
Author(s) THACKER ROBERT
Abstract: Among the most discussed scenes in Cather’s fiction is the beginning of the narrative proper of My Ántonia. Ten-year-old orphan Jim Burden has embarked from Virginia for Nebraska in the company of Jake Marpole, “one of the ‘hands’ on my father’s old farm under the Blue Ridge,” Jim writes, and the two travel west “all the way by day-coaches, becoming more sticky and grimy with each stage of the journey.” Along the way, Jake, who is older but not much more worldly than his charge, “bought everything the newsboys offered him: candy, oranges, brass collar buttons, a watch-charm, and for

Flavius Josephus and Biblical Women from: Early Jewish Writings
Author(s) Ilan Tal
Abstract: Flavius Josephus, the great Jewish historian of the first-century of the common era, left four works to posterity: a kind of autobiography ( The Life) as the conclusion of his literary work; a polemical work in defense of Judaism,Against Apion; a comprehensive presentation of and reflection on the first Jewish-roman war (66–73 CE) and its historical background beginning in the second-century BCE (Jewish War); and theJewish Antiquities, a history of the Jewish people in twenty books, which begins with the creation of the world and continues until the beginning of the war in 66 CE.¹ In the first

The World of Qumran and the Sectarian Dead Sea Scrolls in Gendered Perspective from: Early Jewish Writings
Author(s) Grossman Maxine L.
Abstract: The religious world represented in the sectarian Dead Sea Scrolls is one that assumes distinctive roles for women and men, as well as very particular understandings of acceptable gender dynamics and sexual norms. a feminist critical reading of these texts “against the grain,” however, reveals some surprising possibilities for women’s presence, participation, and authority in the communities associated with these texts. Such a reading also reveals significant dynamics of contestation around these social roles. awareness of the apparent power dynamics in the sectarian scrolls suggests that readers must be cautious in making historical claims with regard to the textual evidence.

THREE THREE DISCIPLINES from: Identity and Control
Author(s) Steiny Don
Abstract: Disciplines offer rules of the games that yield coordination in tasks in an otherwise messy world. Joint tasks of many sorts get done and keep getting done. Disciplines order ties between identities, enabling joint accomplishment of tasks. To persist and reproduce itself, any joint accomplishment must root in and emerge from some focusing, some disciplining of the ties and talk, as presented in chapter 2, among theidentities, presented in chapter 1.

Book Title: Mothering Mennonite- Publisher: Demeter Press
Author(s): FAST KERRY
Abstract: Mothering Mennonite marks the first scholarly attempt to incorporate religious groundings in interpretations of motherhood. The essays included here broaden our understanding of maternal identity as something not only constructed within the family and by society at large, but also influenced significantly by historical traditions and contemporary belief systems of religious communities. A multidisciplinary compilation of essays, this volume joins narrative and scholarly voices to address both the roles of mothering in Mennonite contexts and the ways in which Mennonite mothering intersects with and is shaped by the world at large. Contributors address cultural constructions of motherhood within ethnoreligious Mennonite communities, examining mother-daughter relationships and intergenerational influences, analyzing visual and literary representations of Mennonite mothers, challenging cultural constructions and expectations of motherhood, and tracing the effects of specific religious and cultural contexts on mothering in North and South America.’Mothering Mennonite marks the first scholarly attempt to incorporate religious groundings in interpretations of motherhood. The essays included here broaden our understanding of maternal identity as something not only constructed within the family and by society at large, but also influenced significantly by historical traditions and contemporary belief systems of religious communities. A multidisciplinary compilation of essays, this volume joins narrative and scholarly voices to address both the roles of mothering in Mennonite contexts and the ways in which Mennonite mothering intersects with and is shaped by the world at large. Contributors address cultural constructions of motherhood within ethnoreligious Mennonite communities, examining mother-daughter relationships and intergenerational influences, analyzing visual and literary representations of Mennonite mothers, challenging cultural constructions and expectations of motherhood, and tracing the effects of specific religious and cultural contexts on mothering in North and South America.’
Link: http://www.jstor.org/stable/j.ctt1rrd87k

What to Expect When Your Avatar is Expecting: from: Natal Signs
Author(s) CRUIKSHANK LAUREN
Abstract: When it comes to video games, much attention is paid to representations of death. Game developers spill considerable digital blood crafting elaborate spectacles of violent demise in death-oriented games, while academics and the popular media spill equally as much ink debating the implications of those virtual fatalities. Avatars, visual representations of human players in these digital spaces, die repeatedly in games, such that experiences of dying become “part of the everyday life in the world” (Klastrup 144). However, in the context of this discussion and a medium in which death has so often been the focus, what about birth?

Heroes and Villains: from: Natal Signs
Author(s) ALLEMANG ELIZABETH
Abstract: Contrary to the popular belief that midwifery is one of the oldest female professions, midwifery is considered a “new” profession in Canada (Shroff 11). Throughout much of the twentieth century, Canada was the only western industrial nation and one of only nine of the 250 World Health Organization member countries without legal provisions for midwifery (Barrington 14-5). While the majority of babies around the world are born into the hands of midwives, the modern Canadian maternity care system was built on the model of a doctor-nurse team without the presence of the midwife as an expert in normal birth (Biggs,

Does Labour Mean Work? from: Natal Signs
Author(s) JOLLY NATALIE
Abstract: In this chapter, I examine the social landscape of femininity to contextualize women’s fear of pain in childbirth. For many women, vaginal delivery has become something to avoid. Trends in medicalization and surgical intervention (including increased rates of elective cesarean section) suggest that childbirth need not involve labour (both generally, in terms of effortful work, and specifically, in terms of the three stages of the birth process). In this chapter, I consider what has motivated this trend towards increased medicalization of birth, with an eye towards the cultural features of our social world. In particular, I suggest that the components

Paternal Loss and Anticipation: from: Natal Signs
Author(s) BULLER RACHEL EPP
Abstract: Maternity is becoming a visible presence on the contemporary art scene. Around the world, artists like Rineke Dijkstra, Katharina Bosse, Maru Ituarte, Mariángeles Soto-Díaz, Zorka Project, Kate Kretz, Gail Rebhan, and Jess Dobkin address pregnancy, lactation, the postpartum body, the mother-child relationship, and societal expectations of mothers. Some creative practitioners use their maternal position as a point of activist departure, turning to social and political engagement to effect cultural change for parents and children.¹ While many artist-mothers have confronted cultural taboos to speak more fully to their own lived experiences and to challenge heteronormative, raced, and classed expectations of motherhood,

Book Title: Screening Motherhood in Contemporary World Cinema- Publisher: Demeter Press
Author(s): Sayed Asma
Abstract: Using a variety of critical and theoretical approaches, the contributing scholars to this collection analyze culturally specific and globally held attitudes about mothers and mothering, as represented in world cinema. Examining films from a range of countries including Afghanistan, India, Iran, Eastern Europe, Canada, and the United States, the various chapters contextualize the socio-cultural realities of motherhood as they are represented on screen, and explore the maternal figure as she has been glamorized and celebrated, while simultaneously subjected to public scrutiny. Collectively, this scholarly investigation provides insights into where women’s struggles converge, while also highlighting the dramatically different realities of women around the globe.Using a variety of critical and theoretical approaches, the contributing scholars to this collection analyze culturally specific and globally held attitudes about mothers and mothering, as represented in world cinema. Examining films from a range of countries including Afghanistan, India, Iran, Eastern Europe, Canada, and the United States, the various chapters contextualize the socio-cultural realities of motherhood as they are represented on screen, and explore the maternal figure as she has been glamorized and celebrated, while simultaneously subjected to public scrutiny. Collectively, this scholarly investigation provides insights into where women’s struggles converge, while also highlighting the dramatically different realities of women around the globe.
Link: http://www.jstor.org/stable/j.ctt1rrd9dn

9. Fortune Favours the Brave: from: Screening Motherhood in Contemporary World Cinema
Author(s) MARTINEZ MELISSA DEMI
Abstract: The 2012 pixar-animated film Braveexplores the struggles mothers often experience in raising daughters while attempting to negotiate competing interests and societal demands. The mother, Queen Elinor is determined to teach her eldest child Merida the skills that she needs to survive and succeed in the patriarchal culture of tenth-century Scotland. Elinor’s attempts to train her sixteen-year-old daughter to think and act “like a lady” conflict with Merida’s athleticism, youthful exuberance, and liberated visions of self-determination and independence. Brave focuses on the conflicts that Elinor and Merida experience in acting on their divergent worldviews. The female-centred storyline—with a primary

11. Alien versus Terminator: from: Screening Motherhood in Contemporary World Cinema
Author(s) JOHNSTONE RACHAEL
Abstract: Science fiction provides a unique opportunity to engage with and rethink ideals of motherhood through its presentation of futuristic and parallel universes as rational alternatives to known reality.¹ As a genre, science fiction questions social norms and breaks down barriers, including sex, race, and class without significant cultural backlash; indeed, the Star Trekseries was responsible for the first interracial kiss on television. By distorting norms and expectations through the creation of new worlds, and through the inclusion of non-human entities, the genre has reconceptualized stereotypes of ideal motherhood in innovative ways. Often, the portrayal of motherhood is neither a

FIVE PERFORMING THE “RED CLASSICS”: from: Red Legacies in China
Author(s) Chen Xiaomei
Abstract: This chapter examines three “grand revolutionary music and dance epics” ( daxing geming yinyue wudao shishi大型革命音乐舞蹈史诗) created and performed from 1964 to 2009. Placing the first,The East Is Red(Dongfang hong东方红), in the broader context of the international socialist movement, one can see it as dramatizing Mao Zedong’s concern with the possibility that China might undergo a peaceful evolution from socialism to capitalism, an idea that emerged as a result of Khrushchev’s denunciation of Stalin in 1956. Mao’s rebuttal to Khrushchev’s revisionist theories—which foresaw, for example, “peaceful coexistence and peaceful competition with the Western capitalist world, and

8. Discipline and Publish from: Literature Against Criticism
Abstract: As mentioned in the opening to the final part of this book, succinct critiques of teleology find their apex in Theodor Adorno’s well-known opening to Negative Dialecticswhere he writes that philosophy lives on because the moment of its realisation was missed.¹ This statement — a clear reference to Marx’s proclamation in theTheses on Feuerbach(1845/1888) that philosophers have so far only interpreted the world, but that the point is to change it — came at a time when it seemed that the potential for revolutionary action was past. In his perpetual pessimism, Adorno advocates for a return to

5. Fin’amor Castrated: from: Love and its Critics
Abstract: The brief flowering of the troubadours helps us to understand the love story, in twelfth-century Paris, of Peter Abelard and Heloise d’Argenteuil, who lived the passions and the dangers often spoken of in the poetry of the age. The letters between Abelard and Heloise are among the world’s most vibrant embodiments of fin’amor,¹ as well as its most tragic testaments to the violence and determination of those who would prevent men and women from living and loving as they choose. Written around 1128, this Latin correspondence tells a story of love that is both of the body and the mind.

7. The Ladder of Love in Italian Poetry and Prose, and the Reactions of the Sixteenth-Century Sonneteers from: Love and its Critics
Abstract: Perhaps the single most basic element of Platonic metaphysical thought is the separation between the world we see and the world we

ONE A philosophical criminology from: Philosophical criminology
Abstract: This is a book about philosophy and criminology. There will be criminologists who question the need for closer engagement with philosophy and, likewise, philosophers who do not see a great deal of benefit from associating with criminology. My argument here is that philosophy is essential to criminology as philosophers have for centuries been asking questions concerning how we get on with one another – and what happens when we do not – that have direct bearing on criminological concerns. Philosophers might also gain from engagement with criminology and greater exposure to the messy and dirty ‘real world’. For some the subject of

ONE Retiring to the Costas: from: Retiring to Spain
Abstract: This book focuses on the lives of a group of women from the UK who moved to the Costa Blanca¹ in Spain in retirement. We follow their journeys as they seek ‘community’ and belonging in a world characterised by rapid social change. Imbued with nostalgic yearning, community is hailed as a panacea to the ills of modernity and as a representation of social continuity. Nostalgia denotes the mourning of a lost home or place and a lost time – and in this way – the search for community and belonging can also be understood as a quest for another epoch.

EIGHT Renegotiating family relationships: from: Retiring to Spain
Abstract: It is now becoming clear that the relationship between place – being from the UK and living in an urbanisation in Spain – shapes the kind of networks that women form and is also influenced by their translocated positionalities. For Cynthia, Celia, Mabel, Margot, Mabel, Agatha and Myra, fulfilling the quest’s goal was possible because they were able to overcome a number of obstacles. Bernice and Viv were satisfied by living a heterolocal life, enjoying the best of both worlds, spending part of the year in the UK and part of the year in Spain, while Enid, disillusioned by the

ONE Old age and the fourth age paradigm from: Personhood, identity and care in advanced old age
Abstract: The world’s population is ageing at an unprecedented rate. If an ‘ageing society’ is defined as one where at least 10% of the population is aged 65 years and above, the number of such ageing societies is projected to increase from 59 in 2010 to 138 in 2050 (UN, 2014). By 2050 the world will be home to some 1.5 billion people aged 65 and over, more agedness than the world has ever experienced. Not only are there increasing numbers of ageing societies (Hyde and Higgs, 2016), but some of the already ageing societies are undergoing a process of ‘hyper-ageing’

Book Title: Biographical methods and professional practice-An international perspective
Publisher: Policy Press
Author(s): Apitzsch Ursula
Abstract: The turn to biographical methods in social science is invigorating the relationship between policy and practice. This book shows how biographical methods can improve theoretical understanding of professional practice, as well as enrich the development of professionals, and promote more meaningful practitioner - service user relationships.This book uses a range of interpretive approaches to reveal the dynamics of service users' and professionals' individual experiences and life-worlds. From their research the contributors show how biographical methods can improve theoretical understanding of professional practice, as well as enrich the learning and development of professionals, and promote more meaningful and creative practitioner - service user relationships. The book: · reviews applications of biographical methods in both policy and practice in a range of professional contexts, from health and social care to education and employment; · explores the impact of social change in three main arenas - transformation from Eastern to Western types of society in Europe, major shifts in social and welfare principles, experiences of immigration and of new cultural diversities - on professional practice; · critically evaluates subjective and reflexive processes in interactions between researchers, practitioners and users of services; · considers the institutional arrangements and cultural contexts which support effective and sensitive interventions; · draws on actual projects and tracks reflection, progress and outcomes. With contributions from leading international experts, it provides a valuable comparative perspective. Researchers, policy analysts and practitioners, postgraduate students, teachers and trainers will find this book a stimulating read.
Link: http://www.jstor.org/stable/j.ctt1t89d2j

TWENTY ONE Intercultural perspectives and professional practice in the university: from: Biographical methods and professional practice
Author(s) Herrschaft Felicia
Abstract: Attracting students from other countries and world regions has been an objective for German universities for some time, and more recent policies have facilitated the admission of foreign students. Their attendance is understood as contributing towards internationally recognised standards of education. It was always expected that graduates would act as multipliers upon their return to their countries of origin, although currently there is also a perceived need that for a competitive economy, highly qualified graduates should stay on in Germany to work. At the universities, new study courses and credit point systems have been established towards internationally comparable academic degrees.

Book Title: Localism and neighbourhood planning-Power to the people?
Publisher: Policy Press
Author(s): Bradley Quintin
Abstract: A critical analysis of neighbourhood planning. Setting empirical evidence from the UK against international examples, the Editors engage in broader debates on the purposes of planning and the devolution of power to localities.Governments around the world are seeing the locality as a key arena for effecting changes in governance, restructuring state/civil society relations and achieving sustainable growth. This is the first book to critically analyse this shift towards localism in planning through exploring neighbourhood planning; one of the fastest growing, most popular and most contentious contemporary planning initiatives. Bringing together original empirical research with critical perspectives on governance and planning, the book engages with broader debates on the purposes of planning, the construction of active citizenship, the uneven geographies of localism and the extent to which power is actually being devolved. Setting this within an international context with cases from the US, Australia and France the book reflects on the possibilities for the emergence of a more progressive form of localism.
Link: http://www.jstor.org/stable/j.ctt1t89h5j

Foreword from: The Qing Formation in World-Historical Time
Author(s) von Glahn Richard
Abstract: For three decades, historians of China have situated the Qing dynasty within a “late-imperial” epoch of Chinese history stretching from the midsixteenth to the early twentieth century. The late-imperial paradigm was conceived in reaction to the long-dominant characterization of China before the Opium War as caught in a repetitive “dynastic cycle” that reproduced an essentially inert “traditional” society until China was fully exposed to the forces of modernization issuing from the Western world. The late-imperial framework instead sought to identify and evaluate indigenous patterns of social, economic, and cultural change initiated in the last century of the Ming dynasty that

CHAPTER I The Qing Empire in Eurasian Time and Space: from: The Qing Formation in World-Historical Time
Author(s) Perdue Peter C.
Abstract: How can we place the first century of the Qing dynasty in worldhistorical time? Earlier generations of historians could not even conceive of this question. For Hegel and Marx, China until the nineteenth century was the land of eternal stagnation, embalmed in an airless coffin, never an active participant in the formation of the only progressive civilization, that of the West. Later historians, supporting nationalist and modernization movements, altered the vision slightly to include “change within tradition,” but they still cut off nearly all of imperial China’s history from the modern world. Today, no one can ignore the spectacular rise

CHAPTER 2 The Qing Formation, the Mongol Legacy, and the ‘End of History’ in Early Modern Central Eurasia from: The Qing Formation in World-Historical Time
Author(s) Millward James A.
Abstract: This volume, and the conference that produced it, have come at an apt historiographical moment. New data and new interpretations have led in recent years to something of a paradigm shift in how the Qing is viewed by historians of China (Rawski 1996). At the same time, the developing field of world history has been seeking new approaches to the last few centuries of accelerated global communication and integration, approaches that avoid “the West and the rest” dichotomies. Working China into such approaches has not been simple: while comparativists labor to relate China to frameworks based on European historical experience,¹

CHAPTER 4 Contingent Connections: from: The Qing Formation in World-Historical Time
Author(s) Wills John E.
Abstract: In the study of world and comparative history for early-modern times, we have come to a new appreciation of the importance of different shapes of state-building. The European pattern of territoriality, citizenship, and multiple centers of competitive, mobilizing state-building activity, sometimes called “mercantilist,” is seen as building on continuities in political culture reaching back to the ancient Mediterranean. In the “gunpowder empires” of the Islamic world, which figure along with the Ming and Qing as the great early-modern “agrarian empires,” growth of trade and population can be seen openir.. g the way to inchoate regional state-building efforts that challenged the

CHAPTER 6 Neither Late Imperial nor Early Modern: from: The Qing Formation in World-Historical Time
Author(s) Goldstone Jack A.
Abstract: Words are just words, but they bedevil our efforts to write a meaningful history of the world when they limit our discourse and therefore our understanding of patterns and trends. I would like to suggest that we are missing a word for the opposite of “crisis.” The trends that we commonly encounter in comparative and global histories are growth, stagnation, stability, and crisis. Yet this vocabulary is stunted, and it is biased in ways that have made it difficult to recognize the dynamics of premodern societies.

ONE Muslim Nationalism in China: from: Muslim Chinese
Abstract: Just prior to the bloody suppression of the 1989 democracy movement in China, in the midst of the flood of protesting students and workers who, for a remarkably lengthy moment in history, marched relatively unimpeded across Tiananmen Square and the screens of the world’s television sets, another comparatively unnoticed, but nevertheless significant, procession took place. Starting at the Central Institute for Nationalities, the state-sponsored college that attempts to “educate” some of the most elite representatives of China’s 91 million minority nationalities, the protest began with mainly Hui Muslim students who were joined by representatives of all 10 Muslim nationalities in

Creating Subjectivity in Wu Jianren’s The Sea of Regret from: Dynastic Crisis and Cultural Innovation
Author(s) Huters Theodore
Abstract: At least since the publication of Jaroslav PrůŠek’ s path breaking work of the 1950s and 196os on the transformation of narrative modes in modern and late traditional Chinese literature, the question of the introduction of new sorts of subjectivity (or what critics now would be more inclined to refer to as “interiority”)¹ into modern Chinese literature has inspired much further analysis.² Průšek’s work was part of his broader effort to ascertain a world trend in literary writing, a tendency that many later critics would label a function of an unacknowledged impulse to establish the universal validity of narrative developments

Second Haunting from: Dynastic Crisis and Cultural Innovation
Author(s) Wang David Der-wei
Abstract: “Yang Siwen Yanshan feng guren”楊思溫燕山逢故人(Yang Siwen encounters old acquaintances in Yanshan), a story in Feng Menglong’s ；馬夢龍 (1574-1646) huabencollectionYushi mingyan喩世明言(Illustrious tales to instruct the world, 162o), relates events that take place in n29 CE, three years after the fall of the Northern Song dynasty to the Nüzhen Tartars. On the night of the Lantern Festival, the protagonist Yang Siwen runs into a familiar-looking woman. Like many northerners who did not flee to the south, Yang has submitted to Tartar rule and is making a modest living in Yanshan, the new capitaltha. woman turns out to be zheng yiniang

THREE Intelligibility in the Extra-human World from: A Patterned Past
Abstract: Although speakers in historiography do much of their reasoning through citation and application of the Shiand other texts, they also call on many types of knowledge beyond the reach of inherited language. TheZuozhuanandGuoyushow a more sustained interest in the workings of the natural and supernatural worlds than any extant earlier works and go well beyond early Zhou texts in reasoning about the cosmos and its principles. When speeches incorporate this sort of knowledge, they put it to political and moral use, if only because the position defined for speeches within this system requires such use.

FOUR Order in the Human World from: A Patterned Past
Abstract: In the perspective of the ZuozhuanandGuoyu, the known world is a space cleared in the wilderness by culture. Culture, which is both a system of prescriptions and the legitimizing account of their origins, establishes the distinctions that define the human world. This world is bounded on one frontier by the spirit world and on the other by the non-Chinese world. It is organized internally according to nested structures of kinship and obligation, which are made to account for geography and fealty. And it finds itself in the times recounted by historiography, in a consciously late Zhou moment. Although

EIGHT Writing and the Ends of History from: A Patterned Past
Abstract: To narrate is to encode an ideology. Fredric Jameson, applying an insight of Levi-Strauss to the study of narrative, has written that “ideology is not something which informs or invests symbolic production; rather the aesthetic act is itself ideological, and the production of aesthetic or narrative form is to be seen as an ideological act in its own right, with the function of inventing imaginary or formal ‘solutions’ to unresolvable social contradictions.”¹ Both in selecting material and in setting the terms of its intelligibility, narrators uphold certain views on the workings of the world while rejecting others as wrong or

3. A Critical Reading of Panikkar’s Cosmotheandric Christology from: "Without Ceasing to be a Christian"
Author(s) RANSTROM ERIK
Abstract: This chapter features a systematization of Panikkar’s later Christology, which is characterized by an escalation of the incipient pluralist trends found in the first edition of the Unknown Christ of Hinduism. It is also marked by an utter departure from the conviction that Jesus’s person and work is constitutively key to the relationship between God and the world. The chapter will also evaluate Panikkar’s later christological development based upon priorities and principles earlier drawn from “Meditaciόn sobre Melquisedec” andLe mystère du culte, as well as various systematic theologians. I will also set Panikkar’s later theology within a wider personal

Introduction: from: Preaching Must Die!
Abstract: Unfortunately, in its quest for academic and ecclesial respectability, homiletics has made a pact with theology: contemporary homiletics presents itself to the world as “theology in the form of sermon preparation.”³ Homiletics has sold its birthright for a bowl of stew. Such is theology’s deviousness. Homiletics has failed to notice that

Book Title: World Christianity as Public Religion- Publisher: Fortress Press
Author(s): DA ROSA WANDERLEY P.
Abstract: This volume stresses world Christianity as a form of public religion, identifying areas for intercultural engagement. Divided into five sections, each formed by two chapters, this volume covers themes such as the reimagination of theology, doctrine, and ecumenical dialogue in the context of world Christianity; Global South perspectives on pluralism and intercultural communication; how epistemological shifts promoted by liberation theology and its dialogue with cultural critical studies have impacted discourses on religion, ethics, and politics; conversations on gender and church from Brazilian and German perspectives; and intercultural proposals for a migratory epistemology that recenters the experience of migration as a primary location for meaning.
Link: http://www.jstor.org/stable/j.ctt1tm7hn1

Foreword from: World Christianity as Public Religion
Author(s) Kay James F.
Abstract: Princeton Theological Seminary is honored to join with the Faculdade Unida de Vitoria in supporting the launch of this first volume in the Fortress Press series World Christianity and Global Religion. Historically speaking, it is difficult to imagine either the phenomenon or the emerging academic field of world Christianity without the nineteenth-century missionary movement fueled by such student fervor at the colleges, universities, and seminaries of the early American republic, including Princeton. Out of this movement, ecumenical partnerships across Protestant denominations were forged, and the study of world religions arose in order to translate the Christian message into the idioms

Introduction from: World Christianity as Public Religion
Author(s) BARRETO RAIMUNDO C.
Abstract: This is a book about the public nature of religion in world perspective. It is not confined to the emerging field of public theology. Instead, it assumes that there is a public reality where public theology emerges. In an important study of Latin American liberation theology, Brazilian-French scholar Michael Lowy distinguished between liberation theology as a body of literature and the milieu in which it was formed, i.e., the broad network of social movements whose praxis gave birth to liberation theology. He called that broader movement “liberationist Christianity.”¹ According to him, liberationist Christianity preexists liberation theology. The latter is the

2. Limits and Possibilities for the Ecumenical Movement Today from: World Christianity as Public Religion
Author(s) DO NASCIMENTO CUNHA MAGALI
Abstract: The marks left on the contemporary history of Christianity by the international ecumenical movement of the twentieth century are undeniable. Among the marks deserving to be remembered and celebrated are, first, the search for an answer to the demands of unity in the missionary movement, striving “so that the world may believe”; second, the articulations around “practical Christianity” that would overcome historical doctrinal divides; third, the doctrinal dialogue in efforts to produce “faith and order”; and fourth, the joint actions of Christian youth and educators from different churches, confessions, and regional Christian associations.

3. Pluralism, Ecumenism, and Intercultural Communication from: World Christianity as Public Religion
Author(s) MÜLLER RETIEF
Abstract: Twentieth-century Christian ecumenism was a form of globalization with universalistic ideals. It would be safe to suggest, of course, that it was a benign form of globalization, but it was certainly an attempt to find common ground and unify global Christianity to an extent hitherto unknown in the world of religions. In this process of Christian globalization, the World Council of Churches (WCC) reigned supreme.

4. Christianity as a Public Religion from: World Christianity as Public Religion
Author(s) SUNG JUNG MO
Abstract: Faced with situations of injustice and human suffering, people with genuine faith cannot remain indifferent. They must take a stand and engage in movements or struggles for justice and for overcoming oppressive situations and suffering. Such engagement breaks away from the divide established by the modern world between public and private spheres, the latter being the one where religion should play its role. That is why Christian groups engaging in those struggles feel the need for theologies that are not restrained by the modern relegation of religion to the private sphere and eternal life; they search for reasons for their

8 The Machinery of War: from: Principalities in Particular
Abstract: The most prominent public feature of this deathly Gulf War has been the celebrated vindication of the American technological myth. This technological superiority is evinced in the heaviest (and ostensibly most accurate) bombing in the history of the world. People of faith and conscience have felt the spectacle of this “triumph” as

Introduction from: Engaging the Powers
Abstract: One of the most pressing questions facing the world today is, How can we oppose evil without creating new evils and being made evil ourselves?

1. The Myth of the Domination System from: Engaging the Powers
Abstract: Violence is the ethos of our times. It is the spirituality of the modern world. It has been accorded the status of a religion, demanding from its devotees an absolute obedience to death. Its followers are not aware, however, that the devotion they pay to violence is a form of religious piety. Violence is so successful as a myth precisely because it does not seem to be mythic in the least. Violence simply appears to be the nature of things. It is what works. It is inevitable, the last and, often, the first resort in conflicts. It is embraced with

3. Naming the Domination System from: Engaging the Powers
Abstract: The Greek word kosmos means, variously, world, universe, the creation, humanity, the planet earth, the theater of history.² These conventional usages of kosmos/“world” are roughly similar in Greek

5. Unmasking the Domination System from: Engaging the Powers
Abstract: If the Domination System is so insufferable, why do people tolerate it? Why do they not rise up against a way of life that provides advantages to so few and misery to so many? How is it possible that literally billions of people permit themselves to be hoodwinked and fleeced by tiny circles of elites propped up by armies far from adequate to subdue the population of the world? Surely this is the greatest political mystery ever: the regular failure of the masses to use their overwhelming numerical superiority to throw off their oppressors.

11. Beyond Just War and Pacifism from: Engaging the Powers
Abstract: The new reality Jesus proclaimed was nonviolent. That much is clear, not just from the Sermon on the Mount, but from his entire life and teaching and, above all, the way he faced his death. His was not merely a tactical or pragmatic nonviolence seized upon because nothing else would have “worked” against the Roman Empire’s near monopoly on violence. Rather, he saw nonviolence as a direct corollary of the nature of God and of the new reality emerging in the world from God. In a verse quoted more than any other from the New Testament during the church’s first

17. Celebrating the Victory of God from: Engaging the Powers
Abstract: How remarkable, that despite its sober exposé of the Domination System, the New Testament is so free of gloom or quailing before the Powers! From beginning to end, there is only the note of victory—a victory in the unknown and open future, for the whole human race and the universe, and victory even now, in the midst of struggle. There is an absolute and unshakable confidence that the System of Domination has an end. A new world of partnership, of compassion, of human community, of conscious awareness of the limits of power, awaits us. We are to struggle with

Conclusion from: The Rhetoric of Jesus in the Gospel of Mark
Abstract: The Gospel of Mark (or, for that matter, any text) may be read from different locations. Our attempt has been to enter imaginatively into the world in which the Gospel was composed and to hear its discourses as a first-century audience might have heard them. Twentieth-century historical critics brought questions to Mark that required that the discourses be fragmented to uncover their pre-Markan sources or traditions. Having fragmented the discourses, historical critics were then unable to read them as coherent speech acts. Our reading has sought to hear the discourses themselves, their distinct patterns and strategies, in terms of the

JUSTICE AS FRATERNITY from: Civitas augescens. Includere e comparare nell'Europa di oggi
Author(s) Puyol Angel
Abstract: The French Revolution proclaimed an ethical and political ideal with its three principles that have not been improved on since: liberty, equality and fraternity. Since then, western political philosophy has put its greatest efforts into analysing the former two (liberty and equality), but has ignored, and even disdained, the third part of the revolutionary triad: fraternity. In my opinion, forgetting or underestimating fraternity as a political category is unjustifiable, given that so many injustices in our world are not only related to a lack of liberty and equality, but also to the scarcity, and sometimes inexistence, of fraternity.

Book Title: Antropologia- Publisher: John Paul II Catholic University of Lublin, Faculty of Philosophy
Author(s): JANECZEK Ks. Stanisław
Abstract: Antropologia [Anthropology] is a gateway to the series of volumes devoted to particular disciplines of philosophy, taking into account their relationship with the Christian worldview and recognizing the need to include the philosophical and ideological diversity of contemporary culture. Antropologia covers Thomist tradition, enriching its achievements with other perspectives, especially Karol Wojtyla's personalism. Increasing influence of "third culture thinking", where the humanities are carried out in the context of the natural sciences, justifies the need to take up the difficult task of demonstrating complex problems of philosophical and natural anthropology. Anthropological considerations force us to realize the multifaceted nature of classical discussions on the nature of man, including theirs scientific and ideological facets, and to demonstrate them in a well-balanced manner. In this context, it enables readers to gain guidance in the debate on the philosophy of mind, providing ways of understanding and assessing the problem of the human soul (concerning the mind-body problem).
Link: http://www.jstor.org/stable/j.ctt1trkj9g

1 Franz Boas as Theorist: from: Historicizing Theories, Identities, and Nations
Author(s) DARNELL REGNA
Abstract: Franz Boas is uniformly credited as the dominant figure of American anthropology from the late nineteenth century to the Second World War. His stature as a public intellectual is acknowledged to have extended far beyond the borders of the discipline he established. Nonetheless, few contemporary anthropologists actually read Boas or have a clear sense of what he wrote or thought. Sadly, little of the enormous Boas scholarship is based on historicist engagement with his work. In the seven decades since his death, the theoretical preoccupations of anthropologists have shifted more than once. Furthermore, the world itself has changed such that

2 “We Are Also One in Our Concept of Freedom” from: Historicizing Theories, Identities, and Nations
Author(s) HARKIN MICHAEL E.
Abstract: Franz Boas is known for his political activism, which both shaped his anthropology and was informed by it. In “Anthropology as Kulturkampf,” George Stocking (1992: 92–113) argues for understanding Boasian anthropology within the framework of progressive and reformist politics, which shifted during various phases of Boas’s life. As I have argued elsewhere, I believe that this trajectory continued beyond Boas’s lifetime and that American anthropology of the late twentieth and twenty-first centuries has become identified with a particular political worldview: what Richard Rorty (1983) called “postmodernist bourgeois liberalism.” It is important to note that while Rorty claims Dewey as

7 An Epistemological Shift in the History of Anthropology: from: Historicizing Theories, Identities, and Nations
Author(s) ULIN ROBERT C.
Abstract: Anthropology’s venerable and unusual tradition of self-critique addresses its complicity with colonialism and has sought, moreover, to periodically reconstitute its political relevance by addressing social inequality worldwide (Asad 1980[1973]; Hymes 1969). Toward this end, anthropologists have absorbed the critical insights from allied disciplines and the broad parameters of nonpositivistic critique. One only has to think of Marx or the numerous anthropologists who have been influenced by the Frankfurt School and the multiple contemporary currents of Continental social theory more generally. In what follows, I explore the historical relation between the “linguistic turn” in social theory and the strides that anthropologists

On the Possibility of Holy Living: from: God's Creativity and Human Action
Author(s) GARDNER LUCY
Abstract: Faced with a task that feels like trying to pack the world into a suitcase, I have deliberately decided not to attempt a hurried historical overview of Christian disagreements about the nature of our existence—and our freedom, in particular. Instead, I offer a brief personal theological guide to negotiating the thematic landscape from one particular Christian point of view. This touches upon Christian beliefs about the person of Christ (the doctrines of the Incarnation and the Trinity, in particular), which cannot be fully explored here. It is, however, my hope that these reflections will demonstrate something of the ways

Human Action within the Sovereignty of God: from: God's Creativity and Human Action
Author(s) KÄRKKÄINEN VELI-MATTI
Abstract: To make my discussion of human action within the sovereignty of God manageable and useful for this particular occasion, I limit its scope in significant ways. I do not seek to respond to the denial of human freedom by those natural scientists to whom world processes are deterministic to the point of eliminating any true notion of freedom. Nor do I take up the equally strong rejection of human freedom by neuroscientists and philosophers of mind who argue that everything humans do is caused by our “neurons”—that is, neuroscientific determinism. I have discussed and defeated these forms of determinism

CHAPTER 7 Film Museum Exhibition Spaces from: The Film Museum Practice and Film Historiography
Abstract: As with film theatres and cinemas, film museums are ‘other spaces’, with very different rules, customs and time dimensions to those we are accustomed to in daily life (Foucault, 1984: 48). These other spaces, which Foucault also calls ‘heterotopias’, are separated from the world we normally live in and can only be entered after performing a number of rituals. To step over the threshold of one of these institutions is literally to make the transition from our everyday world into that other space (Poppe, 1989: 21). From the moment that the visitors enter a theatre, for example, their expectations are

Some Thoughts on the Problems of Literary Change 1750–1800 from: Genre Theory and Historical Change
Abstract: Literary change is intertwined with problems of individual change and social change. Human beings undergo physiological as well as cultural changes just as societies undergo institutional, political, religious, and technological changes. Although in our time concern with all types of change has become common because of the increased rapidity of social and technological changes, the desire, even need, to understand change in the Western world has a long philosophical history, as can be seen from the remarks of Heraclitus and Parmenides.

Interpreting Interpretations from: Genre Theory and Historical Change
Abstract: Strong poets present themselves as looking for truth in the world,searching in reality and in tradition, but such a stance, as Nietzsche said, remains under the mastery of desire, of instinctual drives. So, in effect, the strong poet wants pleasure and not truth;

Renewing the Eighteenth Century from: Genre Theory and Historical Change
Abstract: The past decade has seen the publication of The New Eighteenth Century(1987), “A New History of the Enlightenment?” (1992), and a considerable number of reinterpretations of the century. Writing the interpretation of an earlier historical time, contemporary critics and theorists correctly insist that they see the past through the eyes of the present. But what in our divided and fragmented world governs our visions or perceptions of the past? We insist on the need for self-reflection, on the analysis of our principles, but these are inevitably governed and constricted by the perceptions we have received and constructed.

RE-doings and Doing Both: from: Undoing Art
Abstract: M.A.C.: So here is also what amuses me: think of molecular, what do you call it? molecular magic? that Ferran Adrià led the world in doing, like you make a thing with FOAM and here are the elements all drowned in the magic, and people gasp WOW and is that art or undoing the original elements or both? I think both.

Book Title: Negative Cosmopolitanism-Cultures and Politics of World Citizenship after Globalization
Publisher: MQUP
Author(s): TOMSKY TERRI
Abstract: From climate change, debt, and refugee crises to energy security, environmental disasters, and terrorism, the events that lead nightly newscasts and drive public policy demand a global perspective. In the twentieth century the world sought solutions through formal institutions of international governance such as the United Nations, the International Criminal Court, and the World Bank, but present-day responses to global realities are often more provisional, improvisational, and contingent. Tracing this uneven history in order to identify principal actors, contesting ideologies, and competing rhetoric, Negative Cosmopolitanism challenges the Kantian ideal of cosmopolitanism as the precondition for a perpetual global peace. Uniting literary scholars with researchers working on contemporary problems and those studying related issues of the past – including slavery, industrial capitalism, and corporate imperialism – essays in this volume scrutinize the entanglement of cosmopolitanism within expanding networks of trade and global capital from the eighteenth century to the present. By doing so, the contributors pinpoint the ways in which whole populations have been unwillingly caught up in a capitalist reality that has little in common with the earlier ideals of cosmopolitanism. A model for provoking new and necessary questions about neoliberalism, biopolitics, colonialism, citizenship, and xenophobia, Negative Cosmopolitanism establishes a fresh take on the representation of globalization and modern life in history and literature. Contributors Include Timothy Brennan (University of Minnesota), Juliane Collard (University of British Columbia), Mike Dillon (California State University, Fullerton), Sneja Gunew (University of British Columbia), Dina Gusejnova (University of Sheffield), Heather Latimer (University of British Columbia), Pamela McCallum (University of Calgary), Geordie Miller (Dalhousie University), Dennis Mischke (Universität Stuttgart), Peter Nyers (McMaster University), Liam O’Loughlin (Pacific Lutheran University), Crystal Parikh (New York University), Mark Simpson (University of Alberta), Melissa Stephens (Vancouver Island University), and Paul Ugor (Illinois State University).From climate change, debt, and refugee crises to energy security, environmental disasters, and terrorism, the events that lead nightly newscasts and drive public policy demand a global perspective. In the twentieth century the world sought solutions through formal institutions of international governance such as the United Nations, the International Criminal Court, and the World Bank, but present-day responses to global realities are often more provisional, improvisational, and contingent. Tracing this uneven history in order to identify principal actors, contesting ideologies, and competing rhetoric, Negative Cosmopolitanism challenges the Kantian ideal of cosmopolitanism as the precondition for a perpetual global peace. Uniting literary scholars with researchers working on contemporary problems and those studying related issues of the past – including slavery, industrial capitalism, and corporate imperialism – essays in this volume scrutinize the entanglement of cosmopolitanism within expanding networks of trade and global capital from the eighteenth century to the present. By doing so, the contributors pinpoint the ways in which whole populations have been unwillingly caught up in a capitalist reality that has little in common with the earlier ideals of cosmopolitanism. A model for provoking new and necessary questions about neoliberalism, biopolitics, colonialism, citizenship, and xenophobia, Negative Cosmopolitanism establishes a fresh take on the representation of globalization and modern life in history and literature. Contributors Include Timothy Brennan (University of Minnesota), Juliane Collard (University of British Columbia), Mike Dillon (California State University, Fullerton), Sneja Gunew (University of British Columbia), Dina Gusejnova (University of Sheffield), Heather Latimer (University of British Columbia), Pamela McCallum (University of Calgary), Geordie Miller (Dalhousie University), Dennis Mischke (Universität Stuttgart), Peter Nyers (McMaster University), Liam O’Loughlin (Pacific Lutheran University), Crystal Parikh (New York University), Mark Simpson (University of Alberta), Melissa Stephens (Vancouver Island University), and Paul Ugor (Illinois State University).
Link: http://www.jstor.org/stable/j.ctt1w0ddq5

6 Cosmopolitanism from Below: from: Negative Cosmopolitanism
Author(s) Ugor Paul
Abstract: Both as a moral and political project, cosmopolitanism is invested in a universalism that promotes the impartial treatment of all human beings, irrespective of one’s place of birth, ethnicity, race, gender/sexuality, or religion. Cosmopolitanism, then, is committed to a process of internationalization in which human beings everywhere are world citizens with basic rights grounded in natural law, that is, with rights which cannot be denied by any person(s), group(s), institution(s), or constituted authority, including the nation-state. Stressing the rights of the individual rather than those of the sovereign state, cosmopolitanism thus favours what Brown and Held call a “non-national sense

Afterword: from: Negative Cosmopolitanism
Author(s) Nyers Peter
Abstract: Today, cosmopolitanism has become much more than an idea. It has become the meaningful political horizon for how subjectivity is enacted. I will have to return more fully to this formulation in a moment because the cosmopolitanisms presented in this volume are not, at first blush at least, the happy universalism celebrated by advocates of world citizenship and global democratic governance. The negative cosmopolitanisms of this book have little resemblance to the form envisioned by the Enlightenment tradition. The halcyon days of a cosmopolitanism focused on building universal institutions in order to enable world citizenship have run their course. In

True propositions, Accurate Representations from: Verità Immagine Normatività / Truth, Image, and Normativity
Author(s) Buekens Filip
Abstract: The concepts of truthandaccuracyare often used interchangeably in philosophical discourse. Ernest Sosa begins a presentation of a virtue approach in epistemology with the thesis that «(b)elief is a kind of performance, which attains one level of success if it is true (or accurate)… » (Sosa 2011, p. 3). The principle that «an epistemic agent ought to approximate the truth», is calledAccuracyin a paper by Leitgeb and Pettigrew (2010). Michael Lynch holds that «(beliefs) are accurate, or true, when they represent (the) world as being as it is» (Lynch 2005, p. 23). Linda Zagzebski holds that

Introduction: from: Mourning Nature
Author(s) LANDMAN KAREN
Abstract: This collection is about loss. It is about grief. And it is about mourning. But it is also about understanding absence, sense of place, and the spectral haunting that comes from more-than-human loss. It is about elegies and auguries, melancholy and transformation, and about different ways of knowing and being in the world that stretch beyond solely human bodies into the sensuous experiences of the more-than-human world(s). It is about traces and memories and awareness beyond the human. It is about decentring subjectivities, healing environmental grief, and living connectivity and interdependency. It is about mourning that resists the artificial separation

9 Making Loss the Centre: from: Mourning Nature
Author(s) DI BATTISTA AMANDA
Abstract: As members of a large interdisciplinary environmental studies faculty at York University, we are continually confronted by the devastating effects of environmental loss and by the inability of our community of scholars, students, and activists to grieve for these losses in meaningful ways. In our teaching practices, we uncover systemic forms of violence against both humans and the more-than-human world and risk encouraging abject despair as we struggle to resist hegemonic Western capitalist narratives of progress. While the extinction of species across the globe, the violence of resource extraction, and the consequences of our daily consumptive practices are inscribed on

Book Title: Nietzsche's Great Politics- Publisher: Princeton University Press
Author(s): DROCHON HUGO
Abstract: Nietzsche's impact on the world of culture, philosophy, and the arts is uncontested, but his political thought remains mired in controversy. By placing Nietzsche back in his late-nineteenth-century German context, Nietzsche's Great Politicsmoves away from the disputes surrounding Nietzsche's appropriation by the Nazis and challenges the use of the philosopher in postmodern democratic thought. Rather than starting with contemporary democratic theory or continental philosophy, Hugo Drochon argues that Nietzsche's political ideas must first be understood in light of Bismarck's policies, in particular his "Great Politics," which transformed the international politics of the late nineteenth century.
Link: http://www.jstor.org/stable/j.ctt1wf4chc

INTRODUCTION from: Nietzsche's Great Politics
Abstract: Friedrich Nietzsche’s impact on the world of culture, philosophy, and the arts is uncontested, but his contribution to political thought remains mired in controversy. The source of that controversy resides in his political misappropriation by the Nazis during World War II, and we are still counting the cost of that appropriation for contemporary scholarship today. So the price that Walter Kaufmann—in his seminal Nietzsche: Philosopher, Psychologist, Antichrist, first published in 1950, now in its fourth edition—paid to rescue Nietzsche from the philosophical abyss he had fallen into after the war was to deny him any interest in politics.¹

Chapter Three DESCENT of the PLUMED SERPENT from: Encounter with the Plumed Serpent
Abstract: Human history, according to the Mesoamerican worldview, started with the First Sunrise. Before, there was darkness, a mysterious time of origins. The most impressive and complete expression of this concept is found in the Popol Vuh, the sacred book of the Quiché in Guatemala. The story begins in darkness and night ( chi quecum chi acab). The divine plan of creation is to bring about germination and dawn (ta chauaxoc, ta zaquiroc), connecting and even identifying the natural cycle of fertility with the cycle of day and night. Humanity, which exists within these cycles, is referred to as “people of light”

Chapter Five The RISE of ÑUU TNOO from: Encounter with the Plumed Serpent
Abstract: The history of the lineages begins with the warmth and energy of the first rising of Lord Sun (Iya Ndicandii), who, with his rays of life-giving power and his call to work and glory, created a human world of knowledge and seeing while the past became a time of darkness and mystery, solid and cold as stone. The IyaandIyadzehe,who had their origin in Yuta Tnoho, were children of light and heat; the earlier populations were reduced to immobile rock formations in their new landscape. As it was in the beginning, this process of awakening and coming to

8 Architectural metaphors: from: Irish Literature Since 1990
Author(s) Collins Lucy
Abstract: Feminist criticism frequently employs metaphors of space to interrogate the position of women within society and their ability to articulate that position to a wider world. The idea of ‘clearing a space’ from which to speak suggests that for women freedom of expression can only be achieved in ‘empty’ space, space that is unmarked by ideological and aesthetic convictions. Yet such emptiness is impossible, since the speaking self must be meaningfully located. Space, both public and private, is closely related to the construction of identity and to its textual representation. This chapter examines the representation of the house by two

9 ‘The places I go back to’: from: Irish Literature Since 1990
Author(s) Cowper Joanna
Abstract: It is possible to detect within Seamus Heaney’s poetry recurring patterns of alternating ‘familiarisation’ and ‘estrangement’. By poems of familiarisation I mean ones in which he strives towards an accurate portrayal of the places, events or individuals that his poems ‘st[an]d in for’,² overcoming ‘otherness’ with a diligent scrutiny. Cycles of estrangement invariably follow those of familiarisation, as Heaney seeks to recapture something of the ‘outsider’s’ perspective in order to revitalise the poetic energy that familiarity saps from the world around him. In lyrics that re-examine the familiar from a new perspective or re-imagine it in a new context, he

CHAPTER 1 The Issue of Hope as the Starting Point from: The Three Dynamisms of Faith
Abstract: The sociologist Peter Berger highlights one of the major differences between premodern and modern societies. In the former, one could find a great measure of fate, inasmuch as the possibilities of changing practices and conducts were restricted. In medicine, in nonscientific techniques, in methods of education, and so forth, there was little room for maneuvering. By contrast, “the modern individual … lives in a world of choice…. He must choose in innumerable situations of everyday life; but this necessity of choosing reaches into the areas of beliefs, values, and worldviews.”¹ This necessity of choosing he calls “the heretical imperative,” from

INTRODUCTION: from: Rethinking Sincerity and Authenticity
Abstract: “All the world’s a stage, / And all the men and women merely players” is a sentiment that neither debuts nor disappears with Shakespeare.¹ Plato, Seneca, and Saint Paul, among others, adopt the theatrum mundi(theater of the world) analogy to highlight resemblances between human existence and theatrical performance.² More recently, dramaturgical sociologists (Erving Goffman) have analyzed social roles and interactions using theatrical metaphors.³ Psychologists and advocates of drama therapy (Jean Piaget) have af-firmed imitation’s formative role in cognitive and moral development.⁴And philosophers (Judith Butler) have emphasized the performative aspects of identity.⁵Clearly, whatever their differences, these examples (modern, premodern, and postmodern) reveal

1 Monuments in History from: Holocaust Monuments and National Memory
Abstract: In his famous essay on ‘Monuments’ of 1927, the writer Robert Musil claims that there is nothing more invisible to the human eye than a monument. ‘The remarkable thing about monuments is that one does not notice them. There is nothing in the world so invisible as a monument.’¹ The suggestion that precisely those images, figures and events that people strive to represent in public should go unheeded provokes numerous questions about the relation of individuals and groups to symbols and their impact as focal points of political communication. If familiarity with everyday objects indeed erodes the curiosity of passers-by,

1. The Concept of Civil Society from: Toward a Global Civil Society
Author(s) Walzer Michael
Abstract: My aim in this essay is to defend a complex, imprecise, and, at crucial points, uncertain account of society and politics. I have no hope of theoretical simplicity, not at this historical moment when so many stable oppositions of political and intellectual life have collapsed; but I also have no desire for simplicity, since a world that theory could fully grasp and neatly explain would not, I suspect, be a pleasant place. In the nature of things, then, my argument won’t be elegant, and though I believe that arguments should march, the sentences following one another like soldiers on parade,

14. Redefining the Role of the State to Facilitate Reform in East and West from: Toward a Global Civil Society
Author(s) Hahn Ottokar
Abstract: The former Soviet Union had become one of the few countries in the world where the partition between the classes, the ruling class of the Communist Party and the underprivileged class of the proletariat was extensively elaborated and shown openly to the outside world.

18. East European Reform and West European Integration from: Toward a Global Civil Society
Author(s) Glotz Peter
Abstract: The political world has been changing radically since the Central European revolution of 1989. Instead of traditional bi-polar conflict, we now have the potential for multi-polar political conflict. Small wars have once again become a real possibility. Ethnic and social conflicts in Central and Eastern Europe are brewing into equally revolutionary and explosive mixtures. Despite these changes, however, Western Europe’s political classes are still sitting impassively at yesterday’s gambling tables, placing their bets as though oblivious of the fact that “Rouge” and “Noir” have become almost indistinguishable after the historic downpour. They mutter strange codes under their breath (CSCE, CFE,

20. Ethnicity, Migration, and the Validity of the Nation-State from: Toward a Global Civil Society
Author(s) Hobsbawm Eric
Abstract: Bush’s new world order is a new world disorder, and for the time being, no restoration of stability is visible or even conceivable. It is against this background that we see the present rise of ethnic or nationalist or separatist phenomena in various, but by no means in all parts of the world. But on the other side of the coin is supranationalism or transnationalism, that is, the development of an increasingly integrated world economy or, more generally, a world whose problems cannot effectively be tackled let alone solved within the borders of nation states.

23. After the Disappointment of the Epoch: from: Toward a Global Civil Society
Author(s) Birnbaum Norman
Abstract: There are indeed liberal and productive forms of capitalism. Invariably, these bear the indelible imprint of Western socialism or of solidaristic social Christianity. The collapse of the Communist regimes by no means entails the imminent triumph of an enlightened capitalism across large areas of the earth’s surface. An appreciably more savage version of capitalism is dominant in many societies (in Latin America, for instance). As they consider the economic and social costs of their integration into the world market, the peoples of the former Soviet Union and Eastern Europe have good reason to be apprehensive. In our own nation, meanwhile,

26. Some Reflections on the New World Order and Disorder from: Toward a Global Civil Society
Author(s) Ossorio Julian Santamaria
Abstract: The breakdown of the Berlin wall and more generally, the failure of communism in the (now former) Soviet Union and eastern Europe has suddenly put an end to half a century of cold war. The division of the world in two opposing blocs is over. The nuclear danger looks much less imposing and real. The existential enemy has vanished and the political, ideological, and military threats that the enemy was supposed to embody have faded within a short period of time. Democracy has become the only legitimate principle of political organization accepted almost worldwide, while the market economy and the

Book Title: The Imaginary Revolution-Parisian Students and Workers in 1968
Publisher: Berghahn Books
Author(s): Seidman Michael
Abstract: The events of 1968 have been seen as a decisive turning point in the Western world. The author takes a critical look at "May 1968" and questions whether the events were in fact as "revolutionary" as French and foreign commentators have indicated. He concludes the student movement changed little that had not already been challenged and altered in the late fifties and early sixties. The workers' strikes led to fewer working hours and higher wages, but these reforms reflected the secular demands of the French labor movement. "May 1968" was remarkable not because of the actual transformations it wrought but rather by virtue of the revolutionary power that much of the media and most scholars have attributed to it and which turned it into a symbol of a youthful, renewed, and freer society in France and beyond.
Link: http://www.jstor.org/stable/j.ctt1x76fq7

Introduction: from: The Imaginary Revolution
Abstract: In 1968 worldwide revolutionary agitation was greater than at any time since the end of World War I. From Paris to Peking, governments were forced to deal with varieties of unrest. The global revolts of 1968 seemed to constitute an international revolutionary wave comparable to the Atlantic Revolutions at the end of the eighteenth century or to the continental European revolutions of 1848. As in 1789 and 1848, Paris was once again a center of revolt. Although this time Paris did not initiate the movement (German, Italian, and American upheavals preceded it), the French capital became the first major theater

Conclusion: from: The Imaginary Revolution
Abstract: After the revolts of May and June, Marxists and anarchists of various stripes continued to believe that agitation would persist and that the working class was on the road to revolution.¹ Radicals, confident of their dynamism and bolstered by the youthful demographic bulge, were hopeful about the future. Like their counterparts throughout the world, they felt that morality and history were on their side. Revolutionary artists reflected this sentiment in posters, such as “May 68: The Beginning of a Long Struggle” (see figure 15). Several books published at the end of 1968 carried the title It Is Only a Beginning.

Book Title: Ethnographica Moralia-Experiments in Interpretive Anthropology
Publisher: Fordham University Press
Author(s): Marcus George E.
Abstract: Panourgia and Marcus bring together anthropologists working in various parts of the world (Greece, Bali, Taiwan, the United States) with classicists, historians, and scholars in cultural studies. The volume takes into account global realities such as 9/11 and the opening of the Cypriot Green Line and explores the different ways in which Geertz’s anthropology has shaped the pedagogy of their disciplines and enabled discussions among them. Focusing on place and time, locations and temporalities, the essays in this volume interrogate the fixity of interpretation and open new spaces of inquiry. The volume addresses a wide audience from the humanities and the social sciences—anyone interested in the development of a new humanism that will relocate the human as a subject of social action.
Link: http://www.jstor.org/stable/j.ctt1x76fs8

Interview with Clifford Geertz from: Ethnographica Moralia
Author(s) Kavouras Pavlos
Abstract: The interview with Clifford Geertz has a long history. It was originally conceived as part of a profile on Geertz for the Greek independent television program On the Paths of Thought, which has hosted such profiles of world-eminent thinkers and artists in various disciplines. To that end, a first interview was given by Geertz to Professors Konstantinos Tsoukalas and Neni Panourgiá in February 1999 at the Institute for Advanced Study in Princeton. A second interview was graciously granted by Geertz to Panourgiá and Professor Pavlos Kavouras during the 1999 seminar in Hermoupolis. (See also the article “Conversations in Hermeneutic Anthropology,”

Carnal Hermeneutics: from: Ethnographica Moralia
Author(s) Papagaroufali Eleni
Abstract: To give my students a sense of the incomplete and elusive character of interpretive anthropology, I use two images drawn from Clifford Geertz’s The Interpretation of Cultures.¹ One is the “Indian story,” which is “about an Englishman who, having been told that the world rested on a platform which rested on the back of an elephant which rested in turn on the back of a turtle, asked … what did the turtle rest on? Another turtle. And that turtle? ‘Ah, Sahib, after that is turtles all the way down.’”² The other comes from Geertz’s assertion that “the culture of a

Chapter 12 HEROES, LEGENDS AND DIVAS: from: Migrant Nation
Author(s) Fox Karen
Abstract: Stories of shady characters are among the most popular biographies on the Australian Dictionary of Biography (ADB)website.¹ Between 1 July and 3 November 2011, the biographies of brothel-keeper Tilly Devine and fellow underworld figure Kate Leigh were the most frequently viewed on ADB Online, with a total of 85,983 page views between them. Gangster Squizzy Taylor was the second most popular in the 1 April to 30 September 2013 period, reaching 47,444 page views. It may be that these statistics reflect a temporary high point of visibility for these early-twentieth-century criminals, attributable to the popular television seriesUnderbelly, but

9 Temporality and Existence (Merleau-Ponty between Husserl and Heidegger) from: Questions of Phenomenology
Abstract: In the chapter “Temporality,” found in the third part of Phenomenology of Perception, Merleau-Ponty recalls that starting in his first book,The Structure of Behavior, his concern is specifically to understand the relation between consciousness and nature and to link together the realist and idealist perspectives—that is, to link the point of view of a consciousnessconstitutingthe object to the point of view of a consciousnessconstitutedby the objective world and inserted into it.¹ Consciousness and the world, the inside and the outside, sense and non-sense, had for him never been separate beings that required an external

10 Phenomenology of the Event: from: Questions of Phenomenology
Abstract: Is philosophy ready to take account of the sudden emergence and factuality of the event, which since Plato has been defined as a thought of the generality and invariance of essence? Such is the very general question with which I would like to begin. As Husserl recalls at the very beginning of his lectures on the phenomenology of internal time-consciousness, the question of time and its contingency has always constituted the most crucial challenge for philosophy, marking the limits of its enterprise to intellectually possess the world because, as the very stuff of things, time seems to escape radically from

16 The “Last God” of Phenomenology (Husserl and Heidegger) from: Questions of Phenomenology
Abstract: Although it is formed of two Greek roots, the term “phenomenology” itself appears only very late in the philosophical tradition. It had probably been coined by Lambert, who, in his Nouvel Organonof 1764, baptized “phenomenology” as a discipline whose task is to allow the recognition of appearances and to furnish the means to escape them and arrive at the truth.¹ In the 1770 letter accompanying the copy of theDissertationhe sent to Lambert, Kant, situating himself in the framework of the traditional opposition between the sensible and intelligible worlds, also recognized the necessity of elaborating a “phaenomenologia generalis”

INTRODUCTION from: The Face of the Other and the Trace of God
Author(s) Bloechl Jeffrey
Abstract: Rather than summarize each contribution in this volume, I wish only to say a few things about their relation to one another, which of course does require me to mention briefly what each author has set out to do. My original intention as editor was simply to gather some older works perhaps less known in the Anglo-American world, augmented by some newer ones. To this I have added the idea of mixing contributions by authors on both sides of the Atlantic, with the obscure aim of asking whether there might be different trends or currents in reading Levinas. A more

12 Adieu—sans Dieu: from: The Face of the Other and the Trace of God
Author(s) Caputo John D.
Abstract: In the Semitic world of desert wanderers, nothing is more important than hospitality. Hospitality is the fundamental condition of survival, an unconditional necessity of life. The duty owed the wanderer and the stranger is holy and inviolable, and without it the world of wanderers would perish by its own hand. To provide a place of respite and refuge, to offer bread and water, even to take food out of one’s own mouth in order to share it with the stranger, in short, to make welcome, that is the law of the land, indeed, that is the law of God (Are

14 Living Interreligiously: from: How to Do Comparative Theology
Author(s) Barnes Michael
Abstract: Comparative Theology commends an imaginative entry into another religious world. In so doing it raises some difficult questions about what it means to live and act “interreligiously.” How to recognize continuities, acknowledge discontinuities, build creative analogies, without getting stuck into some sort of self-serving colonizing of the other? How to ensure that the complex business of mediating across religious borders does not ignore the demands of truth—and justice? How to keep alive the discipline of obedience that arises from the hearing of the Word while yet taking seriously the myriad words that are inseparable from life in a thoroughly

Book Title: The Forgiveness to Come-The Holocaust and the Hyper-Ethical
Publisher: Fordham University Press
Author(s): Berkowitz Roger
Abstract: Accompanied by Jacques Derrida's thought of forgiveness of the unforgivable, and its elaboration in relation to crimes against humanity, the book undertakes close readings of literary, philosophical, and cinematic texts by Simon Wiesenthal, Jean Améry, Vladimir Jankélévitch, Robert Antelme and Eva Mozes Kor. These texts contend with the idea that the crimes of the Nazis are inexpiable, that they lie beyond any possible atonement or repair. Banki argues that the juridical concept of crimes against humanity calls for a thought of forgiveness-one that would not imply closure of the infinite wounds of the past. How could such a forgiveness be thought or dreamed? Banki shows that if today we cannot simply escape the "worldwidization" of forgiveness, then it is necessary to rethink what forgiveness is, the conditions under which it supposedly takes place, and especially its relation to justice.
Link: http://www.jstor.org/stable/j.ctt1xhr62h

2 Reading Forgiveness in a Marrano Idiom: from: The Forgiveness to Come
Abstract: Many recent studies have focused on the contemporary proliferation around the world of requests and offers of apology, reconciliation, and forgiveness. Eliza Barkan, notably, has spoken of an “age of apology,” referring to the impressive number of heads of state, leaders of the ecclesiastical hierarchies, and even multinational companies, who over the last twenty-five years have been asked to—and in some cases have made—public confessions, offers of apology, and requests for forgiveness.¹ It is to the detriment of many of these studies that they have not been informed by a careful reading of the work of the philosopher

4 A Hyper-Ethics of Irreconcilable Contradictions: from: The Forgiveness to Come
Abstract: Until recently the work of French philosopher and musician Vladimir Jankélévitch (1903–1985) has been scarcely acknowledged in the English-speaking world. Over the last few years, some of his texts have appeared in English translation, in part because of the growing recognition of the importance of his moral philosophy for figures such as Paul Ricoeur, Emmanuel Levinas, and Jacques Derrida.¹ It is little known, for example, that Emmanuel Levinas acknowledged Jankélévitch as a source of the notion of the “absolutely” or “wholly other” ( le tout autre).² Born of Russian Jewish émigrés, a student of Henri Bergson, about whom he wrote

5 Forming Spiritual Fuṣaḥāʾ: from: Spiritual Grammar
Abstract: The heart of the believer is the focus of this famous hadith, which speaks paradoxically of the presence of God in creation. The physical limits of the known world, the heaven and earth, do not delimit the divine. Allāhu akbar: God is greater and grander than the world. Yet somehow, the heart of the believer holds the presence of God. According to this saying, which was related by God to the Prophet Muhammad not as Qur’an but as another kind of divine utterance called by Islamic scholars a “holy saying,” aḥadīth qudsī, the divine is powerfully and mysteriously enthroned

6 The Fruits of Comparison: from: Spiritual Grammar
Abstract: Weaving together the linguistic and the spiritual, these pedagogical texts reveal to the seeker the structures of the realities in which we abide. Ricoeur argues that “texts speak of possible worlds and of possible ways of orientating oneself in those worlds.”¹ These

2 TRUTH from: The Origin of the Political
Abstract: It is precisely in relation to this order of inquiry that Arendt and Weil’s interpretations of the Homeric world—and of The Iliadin particular—assume singular importance. This is the case because it is a question to which they both return on a number of occasions, as if the return itself were decisive for the formulation of their own categories. But, above all, it is the case because their interpretations uncover, like nothing else, the aforementioned phenomenon of “concordant dissonance” or of “dissonant concordance.” It is not by chance that the most extensive reference that Arendt ever made to

CHAPTER 4 Problems in the Definition of Dreaming from: The Multiplicity of Dreams
Abstract: Since Hughlings-Jackson, neurologists and psychiatrists have attempted to distinguish between positive symptoms—anomalous behavior and experience that seem to define a syndrome or condition—and the more fundamentalnegativeorloss of capacity symptoms.The latter constitute the core dissolution, for which the positive and more obvious signs compensate as the essentially normal capacities still left intact. Freud (191 1, 1919a) was influenced by this tradition: he understood hallucinations and delusions as spontaneous attempts to recover interest in the world in the face of a more primary narcissistic withdrawal. Generally it is assumed that the negative core is harder to

Book Title: Norms of Rhetorical Culture- Publisher: Yale University Press
Author(s): Farrell Thomas B.
Abstract: Rhetoric is widely regarded by both its detractors and advocates as a kind of antithesis to reason. In this book Thomas B. Farrell restores rhetoric as an art of practical reason and enlightened civic participation, grounding it in its classical tradition-particularly in the rhetoric of Aristotle. And, because prevailing modernist world views bear principal responsibility for the disparagement of rhetorical tradition, Farrell also offers a critique of the dominant currents of modern humanist thought.Farrell argues that rhetoric is not antithetical to reason but is a manner of posing and answering questions that is distinct from the approaches of analytic and dialectical reason. He develops this position in a number of ways: through a series of bold reinterpretations of Aristotle's Rhetoric; through a detailed appraisal of traditional rhetorical concepts as seen in modern texts from the Army-McCarthy hearings to Edward Kennedy's memorial for his brother, Mario Cuomo's address on abortion, Betty Friedan'sFeminine Mystique, and Vaclav Havel's inaugural address; and through a fresh appraisal of theories on the character of language and discourse found in contemporary philosophy, literary criticism, anthropology, deconstructionism, Marxism, and especially in Habermas's critical theory of communicative action.
Link: http://www.jstor.org/stable/j.ctt1xp3sn2

2 Rhetorical Reflection: from: Norms of Rhetorical Culture
Abstract: Even earlier in the twentieth century, the public agenda seemed lost or abandoned. In an atmosphere of crisis, civic institutions could only repeat empty symbolic reassurances. The symbols were in fact empty, because there appeared to be no learned experience except failure for them to rest on. Resignation, cynicism, and hopelessness had become the order of the day. In the midst of this material and symbolic dispossession it seems almost fanciful to imagine a creative ethical option for speech. Around the world oratory flourished; but it was hardly the sort to revive hopes for participatory democracy. Imagine now a public

4 After Rhetorical Culture: from: Norms of Rhetorical Culture
Abstract: It is a fact that not all stories are told. And if they could all be told, there is no imaginable forum that could encompass all the needs, themes, and moral concerns which deserve expression. Even if, as some of us once thought, the whole world is watching, its attention span seems limited to one thing at a time. This is, in less humble language, the modernist dilemma. It is all too easy to universalize wants, needs, interests, and norms. In a world of unequal chances, such categories exist only as a fragile language of development begging for yet another

Book Title: Vatican II and Beyond-The Changing Mission and Identity of Canadian Women Religious
Publisher: MQUP
Author(s): Smyth Elizabeth M.
Abstract: The year 2015 marked the fiftieth anniversary of the end of the Second Vatican Council, which aimed to align the Church with the modern world. Over the last five decades, women religious have engaged with the council’s reforms with unprecedented enthusiasm, far exceeding the expectations of the Church. Addressing how Canadian women religious envisioned and lived out the changes in religious life brought on by a pluralistic and secularizing world, Vatican II and Beyond analyzes the national organization of female and male congregations, the Canadian Religious Conference, and the lives of two individual sisters: visionary congregational leader Alice Trudeau and social justice activist Mary Alban. This book focuses on the new transnational networks, feminist concepts, professionalization of religious life, and complex political landscapes that emerged during this period of drastic transition as women religious sought to reconstruct identities, redefine roles, and signify vision and mission at both the personal and collective levels. Following women religious as they encountered new meanings of faith in their congregations, the Church, and society at large, Vatican II and Beyond demonstrates that the search for a renewed vision was not just a response to secularization, but a way to be reborn as Catholic women.The year 2015 marked the fiftieth anniversary of the end of the Second Vatican Council, which aimed to align the Church with the modern world. Over the last five decades, women religious have engaged with the council’s reforms with unprecedented enthusiasm, far exceeding the expectations of the Church. Addressing how Canadian women religious envisioned and lived out the changes in religious life brought on by a pluralistic and secularizing world, Vatican II and Beyond analyzes the national organization of female and male congregations, the Canadian Religious Conference, and the lives of two individual sisters: visionary congregational leader Alice Trudeau and social justice activist Mary Alban. This book focuses on the new transnational networks, feminist concepts, professionalization of religious life, and complex political landscapes that emerged during this period of drastic transition as women religious sought to reconstruct identities, redefine roles, and signify vision and mission at both the personal and collective levels. Following women religious as they encountered new meanings of faith in their congregations, the Church, and society at large, Vatican II and Beyond demonstrates that the search for a renewed vision was not just a response to secularization, but a way to be reborn as Catholic women.
Link: http://www.jstor.org/stable/j.ctt1xp3w79

INTRODUCTION from: Vatican II and Beyond
Author(s) Smyth Elizabeth M.
Abstract: The year 2015 marked the fiftieth anniversary of the closure of the Second Vatican Council (Vatican II). The council, which broadly aimed at aligning the Church with the modern world, is considered the most significant event in the history of contemporary Roman Catholicism. The impact of the council on women religious, who engaged with the reforms with unprecedented enthusiasm, far exceeded the changes expected by the hierarchy of the Church. The decline of religious life is often blamed on the Second Vatican Council, but this book documents and demonstrates the greater complexity of the issues involved.

3 Living Religious Life on a Broad Canvas: from: Vatican II and Beyond
Author(s) Smyth Elizabeth M.
Abstract: On 21 November 2014, Pope Francis issued an apostolic letter in which he proclaimed a “Year of Consecrated Life.” Writing to the members of the worldwide communities of men and women religious, he quoted the words of his predecessor, Pope Saint John Paul II, to indicate the year’s purpose: “You have not only a glorious history to remember and to recount, but also a great history still to be accomplished! Look to the future, where the Spirit is sending you, in order to do even greater things.”¹

Conclusion from: Vatican II and Beyond
Author(s) Smyth Elizabeth M.
Abstract: This book focuses on women congregations’ encounter with modernity during the 1960s, 1970s, and 1980s. These three decades represent an era when social contentions revealed that paradigms no longer held and that new responses to both historical and emerging problems were required. The Western world was entering postmodernity, characterized by its fractured and liquid quality,¹ aptly characterized as an age of fracture, with the construct of woman being profoundly affected. A notion of identity common to all women was quickly problematized to a conception of womanhood that disaggregated along lines of race, gender, and sexuality. At the same time, the

Book Title: The Ambiguous Allure of the West-Traces of the Colonial in Thailand
Publisher: Hong Kong University Press, HKU
Author(s): Chakrabarty Dipesh
Abstract: The book brings studies of modern Thai history and culture into dialogue with debates in comparative intellectual history, Asian cultural studies, and postcolonial studies. It takes Thai Studies in new directions through case studies of the cultural hybridity and ambivalences that have emerged from the manifold interactions between Siam/Thailand and the West from 1850 to the present day. Central aims of The Ambiguous Allure of the West are to critique notions of Thai "uniqueness" or "exceptionalism" and locate Thai Studies in a broader, comparative perspective by arguing that modern Siam/Thailand needs to be understood as a semicolonial society. In contrast to conservative nationalist and royalist accounts of Thai history and culture, which resist comparing the country to its once-colonized Asian neighbours, this book's contributors highlight the value of postcolonial analysis in understanding the complexly ambiguous, interstitial, liminal and hybrid character of Thai/Western cultural interrelationships. At the same time, by pointing to the distinctive position of semicolonial societies in the Western-dominated world order, the chapters in this book make significant contributions to developing the critical theoretical perspectives of international cultural studies. The contributors demonstrate how the disciplines of history, anthropology, political science, film and cultural studies all enhance these contestations in intersecting ways, and across different historical moments. Each of the chapters raises manifold themes and questions regarding the nature of intercultural exchange, interrogated through theoretically critical lenses. This book directs its discussions at those studying not only in the fields of Thai and Southeast Asian studies but also in colonial and postcolonial studies, Asian cultural studies, film studies and comparative critical theory.
Link: http://www.jstor.org/stable/j.ctt1xwbmf

1 The Ambiguities of Semicolonial Power in Thailand from: The Ambiguous Allure of the West
Author(s) Jackson Peter A.
Abstract: Key questions addressed in this book are how culture, knowledge and identity have been produced in modern Siam/Thailand in relation to the global dominance of the West. Euro-American world dominance emerged in the nineteenth century after several centuries of growing Western influence on the world stage and, arguably, we are now entering an era when this supremacy is being challenged by the ascendance of China, India, Russia and Brazil. However, from the mid-nineteenth to the late twentieth centuries, the period covered in the following chapters, Euro-American economic, political and military dominance was the context within which Thai culture, Thai self-understandings

Book Title: Liturgical Theology after Schmemann-An Orthodox Reading of Paul Ricoeur
Publisher: Fordham University Press
Author(s): Louth Andrew
Abstract: While only rarely reflecting explicitly on liturgy, French philosopher Paul Ricoeur (1913-2005) gave sustained attention to several themes pertinent to the interpretation of worship, including metaphor, narrative, subjectivity, and memory. Inspired by his well-known aphorism, "The symbol gives rise to thought," Liturgical Theology after Schmemann offers an original exploration of the symbolic world of the Byzantine Rite , culminating in a Ricoeurian analysis of its Theophany "Great Blessing of Water." .
Link: http://www.jstor.org/stable/j.ctt1xzh13v

CHAPTER 4 At the Intersection of the Via Positiva and the Via Negativa from: Liturgical Theology after Schmemann
Abstract: In exploring the world of a poetic text, Ricoeur’s colleague David Tracy suggests that one confronts a “forgotten notion of truth: truth as manifestation.” Crediting Heidegger with its rediscovery amd

CHAPTER 6 Truth as Attestation from: Liturgical Theology after Schmemann
Abstract: As has by now become evident, Ricoeur approaches questions of selfhood via the “long route” of symbols, metaphors, and narratives. There is no a priori grasping of truth—although there is an intuitive guess in its regard—but only the arduous path of the imaginative exploration of, and eventual ontological validation of, possible worlds.¹ This dual sense of description of a world of meaning and subscription to it in the form of a corresponding way of life is conveyed by the notion of truth as “attestation.” In the first part of this chapter, therefore, we further probe Oneself as Another

Chapter 7 ASKING THE RIGHT QUESTIONS: from: Points of Departure
Author(s) Diekema Anne R.
Abstract: In 1993, Charles Schroeder wrote, “I am suggesting that an overall understanding of how students learn and where they are in the process can help us meet the needs of the new students who sit in our classrooms” (Schroeder 1993, 26). His suggestion is as true now as it was more than twenty years ago: as teachers, we must understand our ever-changing groups of students in order to help them. Today’s writing students are mired in a conflicting world of computers and pens, smart phones and paper, and digital and physical information. Before writing instructors can ask students to research,

Book Title: Fundamental Theology- Publisher: Catholic University of America Press
Author(s): Mansini Guy
Abstract: Fundamental Theologyexamines the light by which the mysteries of Christ and the Church, the Trinity and the Sacraments, are revealed to us. That light we call "revelation," and fundamental theology examines in the first place what this light shows about itself, and how it is sustained in the world. Or again, fundamental theology considers what the word of God has to say both about itself and what it has to say about where in the world it is to be heard. So, first it is a theology of Revelation (chapter 1), and second, a theology of the transmission of Revelation in Tradition, Scripture, and the Church (chapters 2, 3, and 4). Why must Revelation have the shape it does, and why must it be constituted by both word and event? Why is Tradition prior to Scripture, why must the word of God be written down, and why must Scripture come to us in two testaments? And why must the message conveyed in Tradition and Scripture have a living interpreter in the Church?Since no word is spoken unless it is heard, fundamental theology also investigates the conditions of hearing the word of God, the very hearing itself in the assent of faith, and a necessary consequence of this hearing. The remote conditions of hearing are also what theology calls our ability to come to the knowledge of thepreambula fidei- the things about God than can be known by the natural light (chapter 5). The immediate condition of hearing is the credibility of the word (chapter 6). Hearing is faith (chapter 7). And true hearing gives the hearer to recapitulate what is heard in his own wondering and thankful voice in theology (chapter 8). The introduction to theology in the last chapter is by way of considering the history of Catholic theology in the 20th century.
Link: http://www.jstor.org/stable/j.ctt1z27h24

INTRODUCTION from: Fundamental Theology
Abstract: Theology is a word about God—talk about God. When it is simply our talk, purely human talk about God, it can be philosophical, something we find in Aristotle’s Metaphysics. More originally, there is God’s talk about God. Before the foundations of the world were laid, there is the eternal Word of God, the Word that St. John says was “in the beginning” (Jn 1:1). Since God’s Word expresses not only the infinite intelligibility of God, but contains the original pattern of every created thing, it already encompasses within itself all true human speech about God, including true philosophical speech

CHAPTER 5 PRAEAMBULA FIDEI from: Fundamental Theology
Abstract: For instance, the last topic discussed in chapter 4 was dogma. Dogmas speak of a reality, divine reality, transcendent to the world. This supposes that human language can meaningfully speak of things we do not sense and that cannot be sensed. Furthermore, dogmas purport to speak of this reality in a trans-cultural, trans-temporal way. As we

Dickinson|Whitman: from: Whitman & Dickinson
Author(s) WOLOSKY SHIRA
Abstract: Despite their pronounced differences, dickinson and Whitman are looking-glass reflections of each other and of America; although, as in facing mirrors, each one’s work is also the inverse of the other. One crux of this mutual reflection is their shared figural traditions of American culture. These originate in the biblical typologies that promised to align not only spiritual and mundane worlds, but the extensions of these into self, community, history, and God. Each practices and also tests this habit of figural alignment. The poetry of each is figurally complex, in ways often overlooked in Whitman (who can seem like the

2 Difficulties: from: The Spirit of God
Abstract: The world born of the eighteenth-century Enlightenment is suspicious of our statements about the Holy Spirit. It calls them into question. Indeed, it has learned to mistrust every explanation involving a transcendent, unverifiable “cause.” The spirit it favors is ours, not that unknown One beyond the clouds. Its suspicion takes many forms and I do not claim to deal with all of them. Nevertheless, here are five or six of its principal manifestations, from the most superficial to the most philosophically sophisticated.

3 The Spirit Is the Source of Life in Us Personally and in the Church from: The Spirit of God
Abstract: Having recalled the fact of an uncritical but constant claim that the Spirit of Godis at work in us and in the world, I have highlighted the main difficulties to which this claim gives rise. This sequence is well known to believers: after a time of peaceful possession of the faith, they become aware of challenges to it. If not doubt, at least an ongoing questioning—what St. Thomas called thecogitatio—is a part of the faith. It is the passport into what Paul Ricoeur calls the second naiveté,¹ which is more or less the state of a

4 A Theology of the Third Person from: The Spirit of God
Abstract: A theology of the Holy Spirit and, in more general terms, a theology of Christ and of the tri-unity of God, took a long time to develop. There was no model to follow. The chapter was blank and yet, in a sense, its contents were already determined. Antiquity knew a broad diff usion of Stoicism, so widespread that it touched the class of ordinary people and even the world of slaves. And Stoicism envisaged a divine Breath animating the world but saw it as an element of this world itself. It tended to see the Word or Wisdom of God,

4 The Spirit Is the Breath of the Word and the Spirit of the Son from: The Spirit of God
Abstract: The gift of the Spirit is the endpoint, the telos, the perfection of God’s self-communication to those who believe. It is linked to the mission and the gift of the Word-Son to the world (Gal 4:4–7). The two “missions,” the two gifts are connected. The mission and gift of the Spirit presuppose those of the Son-Word. The mission and the gift of the Spirit aim to make us children of God;

ARTICLE 1 Theology of the Holy Spirit and Theology of History from: The Spirit of God
Abstract: First of all, I must clarify the meaning of some terms. “Pneumatology” designates the ensemble of actions proper to the Holy Spirit (or appropriated to the Holy Spirit) in the life of the Church and of the world. It is obvious that what I will say on this subject makes sense only if one presupposes the traditional Christian faith. But that is true, too, for “theology of history.” This expression designates, in the most general way, a consideration of history from God’s point of view in so far as we know it, that is, in the light not only of

Introductory Note from: Close Encounters
Author(s) Gerigk Horst-Jürgen
Abstract: This collection of essays is neither a history of Russian literature in disguise nor is it a collection of separate interpretations of great Russian books. Close Encountersis an answer, a new answer to the old question of what to look for in Russian literature. Years ago we had Aaron Copland’s What to Listen for in Music ; and, with quite similar intentions, our author now presents his approaches to “Russian fiction” which, as William Lyon Phelps of Yale University once put it, “is like German music—the best in the world.” The categories are “Freedom and Responsibility” (eight essays

Breaking the Moral Barrier: from: Close Encounters
Abstract: In Tolstoy’s view, we are never separate from the world around us. We are in extricably

Two Kinds of Beauty from: Close Encounters
Abstract: “Beauty will save the world. Two kinds of beauty,” Dostoevsky observes without further explanation in one of his notebooks to The Idiot.² This condensed set of idea-signals points not only to the problem content ofThe Idiot, but to the complex dialectic of Dostoevsky’s esthetic thought. The first phrase, “Beauty will save the world,” is a model of syntactic precision and order; it promises direct, unimpeded action. But the second phrase is disruptive; it shatters the integrity of the beauty-savior and bogs down the action in ambiguity and enigma. “Is it true, Prince, that you once said that ‘beauty will

Dostoevsky’s “Anecdote from a Child’s Life”: from: Close Encounters
Abstract: The sketch entitled “An Anecdote from a Child’s Life” (“Anekdot iz detskoi zhizni”) constitutes the first section of chapter 2 of the December 1876 issue of Diary of a Writer(Dnevnik pisatelia).² In length it is about 2,000 words. The story centers on a twelve-year-old girl who decides not to come home after school and to spend the night in St. Petersburg. Its focus is the psychology of a preadolescent girl at the moment of passage from innocence to a “knowledge of good and evil” and the predatory world this girl faces in the dark Petersburg night. The theme of

Dostoevsky’s Concept of Reality and Its Representation in Art from: Close Encounters
Abstract: “By the word reality we understand everything that is,” observed Belinsky in 1840, “the visible world and the spiritual world, the world of facts and the world of ideas.”² Belinsky’s definition—which belongs to his middle or so-called Hegelian period of rationalization of reality— comes close to characterizing Dostoevsky’s omnibus view of reality. We shall not encounter a single binding concept of reality in Dostoevsky’s thought; rather, his notion of reality is a syncretism.³ Reality for him embraces concrete, historical reality with its classes, its immediate problems and conflicts, and its social and national types which give expression to the

In the Interests of Social Pedagogy: from: Close Encounters
Abstract: Three things may be said about the lifelong polemic of Maxim Gorky (1868–1936) with Dostoevsky. First, it had deep psychological roots in a confrontation with aspects of his own nature; overcoming Dostoevsky, for Gorky, was a process of self-overcoming. Second, this process of self-overcoming became linked with a central effort of Gorky’s literary and cultural writings—the task of overcoming Russian history, the painful legacy of violence and disorder in Russian man and life, all that he once called “our most implacable enemy—our past.”² And third, this overcoming ultimately took on the dimensions of a struggle between worldviews,

Book Title: The Superstitious Muse-Thinking Russian Literature Mythopoetically
Publisher: Academic Studies Press
Author(s): Bethea David M.
Abstract: For several decades David Bethea has written authoritatively on the “mythopoetic thinking" that lies at the heart of classical Russian literature, especially Russian poetry. His theoretically informed essays and books have made a point of turning back to issues of intentionality and biography at a time when authorial agency seems under threat of “erasure" and the question of how writers, and poets in particular, live their lives through their art is increasingly moot. The lichnost’ (personhood, psychic totality) of the given writer is all-important, argues Bethea, as it is that which combines the specifically biographical and the capaciously mythical in verbal units that speak simultaneously to different planes of being. Pushkin’s Evgeny can be one incarnation of the poet himself and an Everyman rising up to challenge Peter’s new world order; Brodsky can be, all at once, Dante and Mandelstam and himself, the exile paying an Orphic visit to Florence (and, by ghostly association, Leningrad).This sort of metempsychosis, where the stories that constitute the Ur-texts of Russian literature are constantly reworked in the biographical myths shaping individual writers’ lives, is Bethea’s primary focus. This collection contains a liberal sampling of Bethea’s most memorable previously published essays along with new studies prepared for this occasion.
Link: http://www.jstor.org/stable/j.ctt1zxsj7q

Chapter 4 The Evolution of Evolution: from: The Superstitious Muse
Abstract: Many of us know this famous passage from The Gift. Quite aside from its stylistic fireworks it has served as exhibit #1 in the ongoing debate about where Nabokov comes down on the issue of intelligent design (ID) and evolutionary theory. Depending on one’s epistemological point of departure, readers have tried now for some time to “get at” VN’s strategy for mixing and matching scientific and artistic observation. According to this strategy the artist must be able to observe and name the phenomenal world like the naturalist, the naturalist must be able to integrate different planes of reality like the

Chapter 5 Relativity and Reality: from: The Superstitious Muse
Abstract: Given his interest in complex semiotic structures and in a “semiosphere” whose ever ramifying interactions model the vast physical cosmos, it is not surprising that Yury Lotman paused in his writings to discuss the most elaborate of all texts, the worlds within worlds of Dante’s La Divina Commedia.Indeed, these two authors seem almost made for each other, for their passion for meaning (and meaning making) against a moving backdrop of epistemology and geo-and astrophysics are uncannily similar. InUniverse of the MindLotman juxtaposes the vertical journey of Dante the pilgrim and the horizontal journey of the curious, courageous,

Chapter 19 Joseph Brodsky’s “To My Daughter” (A Reading) from: The Superstitious Muse
Abstract: Joseph Brodsky is a bundle of contradictions. This statement might be problematic if he were a philosopher, but his consistent incon sistency makes perfect sense to those studying his primary sta tus — that of poet. Stoic toward the arbitrariness of the world order (or disorder), deeply melancholic (if not corrosively skepti cal) about “human nature,” yet passionately be lieving in language’s ontological priority as the only thing(note this word) in human existence approaching a genuine God-term, Brod sky could be maddening in the sheer outrageousness, the “demanding-the maximum-and-the-hell-with-the-rest” quality, of his metaphorical thinking. But that is what poets, especially

6. FAITH SEEKING UNDERSTANDING: from: Reasoning from Faith
Abstract: Overcoming Onto-theologyfinds itself in two worlds: one that is suspicious of postmodern critique of religion and one whose appreciation of postmodern thought makes it suspicious of religion.¹ Speaking to both, Westphal situates the work as a primer for the Christian theist’s endeavor into postmodern philosophy. The book’s very first words set this trajectory:

Book Title: Feminist Philosophy and the Problem of Evil- Publisher: Indiana University Press
Author(s): SCHOTT ROBIN MAY
Abstract: Any glance at the contemporary history of the world shows that the problem of evil is a central concern for people everywhere. In the last few years, terrorist attacks, suicide bombings, and ethnic and religious wars have only emphasized humanity's seemingly insatiable capacity for violence. In Feminist Philosophy and the Problem of Evil, Robin May Schott brings an international group of contemporary feminist philosophers into debates on evil and terrorism. The invaluable essays collected here consider gender-specific evils such as the Salem witch trials, women's suffering during the Holocaust, mass rape in Bosnia, and repression under the Taliban, as well as more generalized acts of violence such as the 9/11 bombings, the Madrid train station bombings, and violence against political prisoners. Readers of this sobering volume will find resources for understanding the vulnerability of human existence and what is at stake in the problem of evil.
Link: http://www.jstor.org/stable/j.ctt1zxz0w2

18 Feminist Reactions to the Contemporary Security Regime from: Feminist Philosophy and the Problem of Evil
Author(s) Young Iris Marion
Abstract: The American and European women’s movement of the late 1970s and early 1980s contained a large segment organizing around issues of weapons, war, and peace. By the early 1990s, the humor and heroism of women’s peace actions had been all but forgotten. Prompted by events in the United States and the world since September 2001, and by the rhetoric of U.S. leaders justifying some of their actions, I do think that there are urgent reasons to reopen the question of whether looking at war and security issues through a gendered lens can teach us all lessons that might further the

Book Title: Reading Eco-An Anthology
Publisher: Indiana University Press
Author(s): Capozzi Rocco
Abstract: Umberto Eco is, quite simply, a genius. He is a renowned medievalist, philosopher, novelist, a popular journalist, and linguist. He is as warm and witty as he is learned-and quite probably the best-known academic and novelist in the world today. The goal of this anthology is to examine his ideas of literary semiotics and interpretation as evidenced both in his scholarly work and in his fiction.
Link: http://www.jstor.org/stable/j.ctt1zxz0xk

2.5 Openness, Eco, and the End of Another Millennium from: Reading Eco
Author(s) Rauch Irmengard
Abstract: The origin and nature of language as an object of human curiosity is entering its third millenium of study in the Western world. Discussion of this premier semiotic system, language, has ever been suspended in a tension between historiographically so-called Analogists and Anomalists (cf. Colson 1919), be they from among, e.g., the Greek Ancients or from among, e.g., the contemporary Cognitivists. Whether to understand the nature of language as natural or conventional, rule driven or usage bound, regular or irregular and the myriad proximate and distal implications deriving from these Western metaphysical bifurcations remains thus an unabated subliminal, if not

9 BETWEEN PERPETRATORS AND VICTIMS: from: Trauma in First Person
Abstract: On 18 May 1941, Chaim Kaplan wrote in his diary: “Nazism came to annihilate us. It is the enemy of Judaism in its spirit and in its practice. We fight it and await its defeat. However—the human spirit is inexplicable. Unconsciously, we accept its ideology and follow in its ways. Nazism has conquered our entire world.It severely damages our public life. And yet we do not cease to declare day and night that it is ugliness and that one ought to distance oneself from it.”¹ This startling passage deserves close examination. As perhaps the keenest observer of ghetto

9 HEGEL’S HERMENEUTICS from: In Praise of Heteronomy
Abstract: Let us see where we are with regard to Hegel’s theology and hermeneutical theory. We have seen him turn away from the theism of a personal God, a Creator, Lawgiver, and Redeemer of a world distinct from God, a world separated and united by creation, separated by the fall, and reunited in redemption. As Luther puts it, commenting on Psalm 51, “That gigantic mountain of divine wrath that so separates God and David, he crosses by trust in mercy and joins himself to God.”¹

12 Two Marxes: from: Signs and Society
Abstract: This lecture examines several fundamental concepts in Marx’s social theory, with the goal of showing how they fit into a coherent whole.¹ For the contemporary anthropologist, however, this conceptual unity can easily appear divided, for there seem to be two Marxes, a first belonging to the world of nineteenth-century evolutionism and a second belonging to the world of contemporary reflexive or critical social theory. Evolutionary writers such as Lewis Henry Morgan and Herbert Spencer describe an inevitable rise from “primitive” society through a stage of “barbarism” to the glories of “civilization” as found in Britain, Europe, and the United States.

Book Title: Cosmopolitanism and Place- Publisher: Indiana University Press
Author(s): Stuhr John J.
Abstract: Addressing perspectives about who "we" are, the importance of place and home, and the many differences that still separate individuals, this volume reimagines cosmopolitanism in light of our differences, including the different places we all inhabit and the many places where we do not feel at home. Beginning with the two-part recognition that the world is a smaller place and that it is indeed many worlds, Cosmopolitanism and Place critically explores what it means to assert that all people are citizens of the world, everywhere in the world, as well as persons bounded by a universal and shared morality.
Link: http://www.jstor.org/stable/j.ctt2005th6

Introduction from: Cosmopolitanism and Place
Abstract: What is the place of a cosmopolitan morality or politics or culture in this world? What is required of us, and what is possible for us, if we adopt a cosmopolitan worldview that

Introduction from: Cosmopolitanism and Place
Author(s) Wahman Jessica
Abstract: The chapters in this first part confront key topics to be addressed by a contemporary cosmopolitanism. All suggest that cosmopolitanism is an orientation worth considering, and some argue explicitly in favor of the position. Many of the authors draw our attention to an increasingly globalized world and suggest this is a prominent reason for taking cosmopolitanism seriously. Our growing access to and consistent impact on one another, they argue, increase our awareness of human connectedness, rendering the possibility of entirely localized commitments both rationally untenable and ethically irresponsible. At the same time, each author claims that a feasible cosmopolitanism, despite

1 Déjà Vu All Over Again?: from: Cosmopolitanism and Place
Author(s) Lysaker John
Abstract: At one time, let’s say 1990, it seemed as if relational ontologies marked a significant advance for those trying to think past the limits of liberal political theory and the more general posture of the modern subject. Appreciating the interconnectedness of all things, and thus the dependency of any given thing, was taken to have more or less clear ethical-political implications, the kind that should lead to a less violent, even a more cooperative, world. The thought was that reified ideologies lead liberal automata to operate in ahistorical silos, producing power and accumulating capital without a feel for the karmic

2 Home, Hospitality, and the Cosmopolitan Address from: Cosmopolitanism and Place
Author(s) McAfee Noëlle
Abstract: Marshall mcluhan began his curious little book of 1967, The Medium Is the Massage, with an epigraph by Alfred North Whitehead: “The major advances in civilization are processes that all but wreck the societies in which they occur.”¹ For McLuhan’s purposes, the meaning is clear. The old world became undone by the literacy that the printing press created. Literate readers of the Bible no longer needed to defer to priests for the word of God, which led to the Protestant Reformation and shortly thereafter to new ideas about government legitimacy, heralding the English, American, and French revolutions. Invented during the

8 America and Cosmopolitan Responsibility: from: Cosmopolitanism and Place
Author(s) Edmonds Jeff
Abstract: The conversations on cosmopolitanism rise out of the practical problems of a world that is increasingly mobile, changing, and intimate. Cosmopolitanism is a lived condition—the name of a problem that perhaps cannot

9 Loss of Place from: Cosmopolitanism and Place
Author(s) Craig Megan
Abstract: Each of us has a place we presently occupy, a place from whence we came, and an ambiguous place toward which we are heading. Even if the present place is makeshift or temporary, if one is a refugee or homeless, being in the world entails occupying, however minimally, some shred of ground. Heidegger underscored this fact of existence by the term Dasein: “being-there.” One is always emplaced one way or another in the wider world. Levinas responded to Heidegger by noting that wherever one finds oneself, the “there” of “being-there” entails the usurpation of someone else’s place.¹ Quoting Pascal at

10 The Loss of Confidence in the World from: Cosmopolitanism and Place
Author(s) Corbí Josep E.
Abstract: In this chapter, I focus on the experience of torture and, more specifically, on Jean Améry’s account of it in his book At the Mind’s Limits.¹ There he claims thatthe loss of confidence in the worldis the most devastating effect he experienced as a victim of torture. I thus explore what cosmopolitan aspiration may be revealed by this loss and also discuss whether it is to be discredited as an irrational reaction on the victim’s side or instead as proportional to the facts and, consequently, as relevant to the conditions under which a certain cosmopolitan aspiration could be

Introduction from: Cosmopolitanism and Place
Author(s) Stuhr John J.
Abstract: To consider seriously cosmopolitan ideals (in Part I of this volume) is to engage universalism of one or more sorts—moral, political, economic, religious, and cultural. It is to take up notions of universal and equal intrinsic worth, the dignity of all persons, and border-blind, history-blind, color-blind, money-blind, gender-blind (and so on) rights and responsibilities. And it is to entertain worldviews in which tribal, local, regional, national, and other differences are mere artifacts of time, inessential contingencies, instances of good luck or bad fortune, and facts that cannot serve as bases for reason-based values and actions.

12 Citizen or Guest?: from: Cosmopolitanism and Place
Author(s) Wahman Jessica
Abstract: The term cosmopolitantypically connotes a “citizen of the world.” Such citizenship suggests a kind of belonging to or being at home in the entire world and, furthermore, enjoying all the rights and privileges while accepting the responsibilities that citizenship implies. Furthermore, to many it suggests participation in a universal common ground of humanity transcending all particularities and differences. (It is, perhaps, this purported unifying ground that anchors us “at home” in any part of the world.) I am going to argue, however, that cosmopolitanism requires a different sort of relationship to one’s sociocultural environment. A cosmopolitan should be thought

15 On Cosmopolitan Publics and Online Communities from: Cosmopolitanism and Place
Author(s) Tarver Erin C.
Abstract: It is no secret that life in the twenty-first century happens, for many of us, in a “place” that defies traditional conceptions of place, community, and communication—namely, in the nebulous and Heraclitean world of the internet. Not only information but socialization and political life exist online; for many people, in fact, those relationships and conversations accessed via electronic mediums constitute the majority of all such interactions. And despite the hand-wringing that this fact might inspire in those nostalgic for pre-internet days, these interactions are real: they are lived by flesh-and-blood people who not only inhabit traditionally physical communities but

11 Beyond Aestheticism: from: The Essential Caputo
Abstract: Deconstruction is sometimes accused of being a version of aestheticism. It appears to be frivolous and playful, to abdicate its duty to read literary and philosophical texts responsibly, and perversely to prefer arbitrary misreadings to serious interpretation. Viewed thus, Derrida sounds like the aesthete in Kierkegaard’s Either/Or who advises us to situate ourselves at a point prior to the principle of contradiction, anterior to its field of force, so that, exempted from the harshness of having to choose between its terms, we will be free to frolic in a world without consequences. On this rendering, deconstruction practices its own version

17 Jacques Derrida (1930–2004) from: The Essential Caputo
Abstract: With the death of Jacques Derrida on October 8, 2004, some thirty-seven years after he first burst upon the scene in 1967 with three explosive books of philosophy, the world lost one of its deepest, most original, and most provocative figures. Born of an assimilated Frenchspeaking Jewish family in Algeria on July 15, 1930, he immigrated to France to study philosophy in 1950 and in 1957 made his first visit to the United States, to which he would be linked by the stars. Named after the American child movie star Jackie Coogan—his birth name was “Jackie”—he was to

Book Title: Feminist Phenomenology Futures- Publisher: Indiana University Press
Author(s): OLKOWSKI DOROTHEA E.
Abstract: Distinguished feminist philosophers consider the future of their field and chart its political and ethical course in this forward-looking volume. Engaging with themes such as the historical trajectory of feminist phenomenology, ways of perceiving and making sense of the contemporary world, and the feminist body in health and ethics, these essays affirm the base of the discipline as well as open new theoretical spaces for work that bridges bioethics, social identity, physical ability, and the very nature and boundaries of the female body. Entanglements with thinkers such as Heidegger, Merleau-Ponty, Beauvoir, and Arendt are evident and reveal new directions for productive philosophical work. Grounded in the richness of the feminist philosophical tradition, this work represents a significant opening to the possible futures of feminist phenomenological research.
Link: http://www.jstor.org/stable/j.ctt2005vm7

4 CRAFTING CONTINGENCY from: Feminist Phenomenology Futures
Author(s) McCANN RACHEL
Abstract: Thirteen years into the twenty-first century, much of the promise of the postmodern era has begun to materialize for the field of architecture. Technology has caught up with imagination, and our tolerance for evanescence, contingency, and multiplicity has found consonances in a world of informatics and bioengineering that transgress old boundaries of form, order, and identity. In the field of architecture, the chaotic character of earlier decades (when we drew sharp angles with dissonant relationships to show that we were no longer seeking a singular truth) is morphing into an appreciation and understanding of deep pattern. In contrast to the

5 OPEN FUTURE, REGAINING POSSIBILITY from: Feminist Phenomenology Futures
Author(s) FIELDING HELEN A.
Abstract: Openness to the world and to the future belongs to personal time intertwined with impersonal or natural time, which is at the heart of phenomenology. Humans, as phenomenal subjects, make sense of the world they encounter, and in so doing they have the potential to enact change. However, as embodied, they also have the ability to be shaped by it—and in this age the world that shapes humans is largely indifferent to this phenomenal potential. They gear into a world that too often does not connect personal and impersonal time with the processes or systems in which they are

10 TRANS-SUBJECTIVITY/TRANS-OBJECTIVITY from: Feminist Phenomenology Futures
Author(s) DAIGLE CHRISTINE
Abstract: My work, whether it is grounded in Nietzsche, Sartre, Beauvoir, or others, is informed by a desire to understand the human being’s presence in the world and seek to establish grounds for an ethics of flourishing. However, an ethical theory can be successful only if it is grounded in an adequate theory of subjectivity. Like many other feminist critics, I fail to be convinced by traditional rationalistic philosophy that paints a portrait of the relation between individual and world as straightforward and easily conceived. Instead I draw on the work of existentialists and phenomenologists, as well as structuralists and post-structuralists,

13 THE SECOND-PERSON PERSPECTIVE IN NARRATIVE PHENOMENOLOGY from: Feminist Phenomenology Futures
Author(s) SLATMAN JENNY
Abstract: What is it that happens in interviews that aim at exploring people’s lived experiences? In a recently conducted empirical study, we interviewed women just after they were surgically treated for breast cancer.¹ In these interviews we focused on how they gave meaning to bodily changes and to their scars, thus employing a phenomenological approach. Phenomenology is mostly seen as an investigation of the first-person perspective, because it seeks to make explicit the process of world-disclosure.² Because of its sensitivity to the way patients experience their illnesses, phenomenology has been developed as a research method in its own right that is

16 LEADERSHIP IN THE WORLD THROUGH AN ARENDTIAN LENS from: Feminist Phenomenology Futures
Author(s) GARDINER RITA A.
Abstract: As more women move into leadership roles within the public sphere, there is a need for feminist phenomenologists to investigate how current leadership research fails to account sufficiently for gender and for the myriad ways we live and lead in the world. Instead, many leadership scholars focus on developing abstract models. One such model I explore here is that of authentic leadership. Specifically, in placing authentic leadership scholars in conversation with Hannah Arendt, I show how her more expansive view of leadership offers insight into the complexities regarding what it might mean to lead authentically. My main contention is that

17 IDENTITY-IN-DIFFERENCE TO AVOID INDIFFERENCE from: Feminist Phenomenology Futures
Author(s) LEE EMILY S.
Abstract: Sexual and racial differences matter. Indeed, rejecting facile understandings of sameness at the heart of universalism, philosophers of race speculate that racial differences are ontologically relevant. At the same time, absolute difference can slip into indifference. For example, Glen Loury points to disparate statistics among racial groups that occasion no alarm from the majority populations.¹ As Maria Lugones describes such indifference, “The more independent I am, the more independent I am left to be. Their world and their integrity do not require me at all.”² My concern is that although we have yet to fully understand what difference means and

Book Title: Self-Understanding and Lifeworld-Basic Traits of a Phenomenological Hermeneutics
Publisher: Indiana University Press
Author(s): RAYMAN JOSHUA
Abstract: What are the foundations of human self-understanding and the value of responsible philosophical questioning? Focusing on Heidegger's early work on facticity, historicity, and the phenomenological hermeneutics of factical-historical life, Hans-Helmuth Gander develops an idea of understanding that reflects our connection with the world and other, and thus invites deep consideration of phenomenology, hermeneutics, and deconstruction. He draws usefully on Husserl's phenomenology and provides grounds for exchange with Descartes, Dilthey, Nietzsche, Gadamer, Ricoeur, and Foucault. On the way to developing a contemporary hermeneutical philosophy, Gander clarifies the human relation to self in and through conversation with Heidegger's early hermeneutics. Questions about reading and writing then follow as these are the very actions that structure human self-understanding and world understanding.
Link: http://www.jstor.org/stable/j.ctt2005w6h

TRANSLATORS’ INTRODUCTION from: Self-Understanding and Lifeworld
Abstract: In Self-Understanding and Lifeworld: Basic Traits of a Phenomenological Hermeneutics, Hans-Helmuth Gander’s Gadamerian orientation leads him to think seriously about what is typically ignored or neglected in the current state of phenomenology, namely, our hermeneutic experience of reading. Phenomenological inquiry is most often directed to our experience of the world, to sense experiences, to questions of reality and knowledge, and to a lesser extent to thinking and understanding. But when we, as philosophers trained in or engaged with the continental tradition, are steeped so heavily in the reading of texts, this experience of reading demands its own proper explication as

CHAPTER ONE ON THE SEARCH FOR THE CERTAINTY OF THE ‘I’ from: Self-Understanding and Lifeworld
Abstract: In order to disclose the problem area of self-understanding in a more farreaching way, in the following the ground that founds and bears all knowing, and presents in the concept of the lifeworldone of the central challenges for philosophical thinking, is shown. According to Kant’s famous formula, philosophical thinking—and in this sense, philosophy—is “rational knowledge from concepts.”¹ From a hermeneutical perspective it is to be noted, however, that the philosophical analysis of concepts to follow is defined by what Manfred Riedel calls “the aim of clarifying the contents of experience and sense, which are already laid out

CHAPTER TWO ON LIFE IN LIFEWORLDS: from: Self-Understanding and Lifeworld
Abstract: The high “value of sympathy”⁴ that the expression ‘life world’

CHAPTER ONE THE HERMENEUTICAL TURN: from: Self-Understanding and Lifeworld
Abstract: The lifeworld as the pretheoretical world in which we live—with a view to the question of human self-relations, how are we to make it adequately accessible to a philosophical thematization? This question is all the more urgent insofar as the critical objections that have arisen in the course of the discussion of Husserl’s last great transcendental meditation are taken as valid. That the objection against the Husserlian conception shows itself to be more than a facile detection of mistakes is something of a triviality in the face of the circumstance that here the high road of modern philosophy has

OPEN END from: Self-Understanding and Lifeworld
Abstract: With the hermeneutical demonstration that our never other than life worldly situated self-understanding is always already historical at the origin of its self-worldly significance, the factual analysis of Heidegger’s early work comes to an end, in that for one thing, it makes explicit the point of departure of phenomenological hermeneutics of factical historical life in the wealth of its structures. For another, beyond the fact of placing the starting point in life, the central question of his early work illuminates at the same time how “factical life-experience belongs in a wholly originary sense to the problematic of philosophy,”¹ in that

CHAPTER TWO ON LIFE IN LIFEWORLDS: from: Self-Understanding and Lifeworld
Abstract: The high “value of sympathy”⁴ that the expression ‘life world’

3 Shamanism and the Ritual Oscillation of Time from: The Spirits of Crossbones Graveyard
Abstract: What shamans do, the world over, is heal people. They are the conduits to other worlds where cures are available, when the ills that might plague an individual do not lie in this one. Like anyone else on the borders of society, a shaman occupies an ambivalent role: he is powerful and dangerous, necessary but marginal. He may know the ways of nature—and probably does, better than most, because he is closer to it—but as a result he may be seen as farther away, in symbolic terms, from being human. Sherry Ortner’s (1974) famous parallel between women and

6 BEYOND THEORY: from: Persuasion, Reflection, Judgment
Abstract: AT FIRST SIGHT, THE LECTURE from 1953 on “Science and Reflection” is above all concerned with the modern sciences.¹ As “the theory of the real,” they have shaped our sense of reality. But if this state of affairs requires a reflection, or rather a Besinnung, it is because something is already at work in the sciences, which, in spite of what I will call the “un-world” to which they have given rise, announces a new age of the world: an age that, in distinction from the sciences’ planetary expansion, would be one of the “world” itself.² It is in this

4 REDUCING THE REPUBLIC’S NATIVE TO THE BODY from: The Colonial Legacy in France
Author(s) Guénif-Souilamas Nacira
Abstract: The days following decolonization must have surely been triumphant. At least that is what third worldism and the promises of development for all in the South and reformist unionism in a democratic world in the North would have had you believe. But these positions did not take into consideration the rush to forget it all—since it could not be erased—as soon as in de pendence was declared. Amnesia and disillusionment were introduced into our world, which was fashioned by the dynamics of the post-national, the postindustrial, and the postcolonial. Far from stopping at the borders, these dynamics crossed

19 THE POSTCOLONIAL CHALLENGES OF TEACHING HISTORY: from: The Colonial Legacy in France
Author(s) Falaize Benoît
Abstract: When France’s imperial period came to an end and in light of the trauma of losing Indochina and Algeria, French schools in mainland France continued to teach a very traditional history. The curriculum, which emphasized the glorious feats of France’s past, was a legacy from Ernest Lavisse and de Malet and Isaac. A monolithic narrative proudly featured France’s Enlightenment thinkers, whose ideas had been spread throughout the world, notably in the colonies. Meanwhile, the French school system was also affected by the Trente Glorieuses , the postwar period of economic and social growth in French society. The shock of decolonization

35 AFTER CHARLIE: from: The Colonial Legacy in France
Author(s) Hargreaves Alec G.
Abstract: On February 5, 2016, Socialist prime minister Manuel Valls told the French National Assembly: “We have entered a new world. We are now in a new era.”¹ Warning that the jihadist attacks perpetrated in France in January and November 2015 signaled the advent of an unpre ce dented wave of threats to the nation to which no early end could be foreseen, Valls urged the adoption of constitutional revisions designed to give the state sweeping emergency powers and the right to strip terrorists of French citizenship. It is true that France has never before faced attacks on this scale from

Book Title: The Year's Work in Nerds, Wonks, and Neocons- Publisher: Indiana University Press
Author(s): SCHREIER BENJAMIN
Abstract: What happens when math nerds, band and theater geeks, goths, sci-fi fanatics, Young Republican debate poindexters, techies, Trekkies, D&D players, wallflowers, bookworms, and RPG players grow up? And what can they tell us about the life of the mind in the contemporary United States? With #GamerGate in the national news, shows like The Big Bang Theory on ever-increasing numbers of screens, and Peter Orzsag and Paul Ryan on magazine covers, it is clear that nerds, policy wonks, and neoconservatives play a major role in today's popular culture in America. The Year's Work in Nerds, Wonks, and Neocons delves into subcultures of intellectual history to explore their influence on contemporary American intellectual life. Not limiting themselves to describing how individuals are depicted, the authors consider the intellectual endeavors these depictions have come to represent, exploring many models and practices of learnedness, reflection, knowledge production, and opinion in the contemporary world. As teachers, researchers, and university scholars continue to struggle for mainstream visibility, this book illuminates the other forms of intellectual excitement that have emerged alongside them and found ways to survive and even thrive in the face of dismissal or contempt.
Link: http://www.jstor.org/stable/j.ctt20060h2

7 Music and the External Senses from: Music and Embodied Cognition
Abstract: Beyond the spatial metaphors examined in chapters 4–6 are those that draw upon the various senses to conceptualize properties of pitch, timbre, and strength, such as color (chromaticism; timbre as color), clarity, brightness/darkness, softness (piano), strength (forte), warmth, sharpness, sweetness (dolce), and so forth. But as useful as such particular concepts may be, and as interesting as the reasoning processes that produce them may be, in this chapter I focus on the broader topic of how the external senses shape our relationship with the world, including our relationship with music.

Chapter Two LITERARY MONOPOLISTS AND THE FORGING OF THE POST–WORLD WAR II PEOPLE’S REPUBLIC OF LETTERS from: Socialist Realism in Central and Eastern European Literatures under Stalin
Author(s) Djagalov Rossen
Abstract: As an heir to the pre-revolutionary Russian intelligentsia, the Bolshevik state, down to its very bureaucracy, was highly literature-centric. From very early on in this state’s existence, it projected in its dealings with foreign countries a belief in literature’s capacity to change society; thus, it tried to organize ‘the progressive forces’ of world literature through international writers’ organizations, writers’ congresses, frequent bilateral visits, multilingual literary magazines and massive translation initiatives. Once developed, these organizing forms stayed relatively constant; what changed was Soviet foreign policy, and with it, Soviet cultural policy abroad. As the sectarian Third Period of the late 1920s

Book Title: Eve and Adam-Jewish, Christian, and Muslim Readings on Genesis and Gender
Publisher: Indiana University Press
Author(s): Ziegler Valarie H.
Abstract: No other text has affected women in the western world as much as the story of Eve and Adam. This remarkable anthology surveys more than 2,000 years of Jewish, Christian, and Muslim commentary and debate on the biblical story that continues to raise fundamental questions about what it means to be a man or to be a woman. The selections range widely from early postbiblical interpretations in the Apocrypha and Pseudepigrapha to the Qur'an, from Thomas Aquinas to medieval Jewish commentaries, from Christian texts to 19th-century antebellum slavery writings, and on to pieces written especially for this volume.
Link: http://www.jstor.org/stable/j.ctt2050vqm

CHAPTER ONE Hebrew Bible Accounts from: Eve and Adam
Abstract: No other text has affected women in the Western world as much as that found in the opening chapters of Genesis. The biblical story of the first man and woman became for many readers a blueprint for relationships between all men and women. Yet in spite of the wide-ranging influence of Genesis 1-3, there is surprisingly little agreement among readers concerning what these chapters actually say about such relationships. Do they present a message of subordination

1. In the Beginning, Myths from: Numinous Subjects
Abstract: Myths. Stories that reveal and establish, simultaneously, the ‘what’ and the ‘why’ of everything that matters. Stories that tell of creation: the creation of the world, if it is the world that matters, or the creation of the heavens, if the heavens matter, the creation of this particular mountain, this specific stream, this exact rock, this kind of herb – if they are what matters to those keeping the myth alive. Myths do not explain, exactly, but they establish and reveal, simultaneously, the what and the why of it all, including the what and why of different human beings. Myths

2. The String Bag of the from: Echoes of the Tambaran
Author(s) Hauser-Schäublin Brigitta
Abstract: Some things only become clear with hindsight. This goes for my own fieldwork in the Sepik area (between 1972 and 1983), and it is probably true of other anthropologists as well, many of whom, as I gather from their writings, went through the same difficulties as I did. When I set out for Papua New Guinea, I took with me a pre-postmodern conception of ʹcultureʹ, fuelled by the fascination for other, preferably still ʹautochthonousʹ world views and agency in faraway societies. This predisposition often made it difficult to grasp what appeared to me in my understanding of ʹcultureʹ as seemingly

THE ETHICS OF NARRATIVE AT TRENT UNIVERSITY from: Architecture, Ethics, and Technology
Author(s) HENRIQUEZ GREGORY
Abstract: The incomprehensible rate of change of the modern world brings with it the more-than-uneasy feeling that the outcome is unknown, that doom is at hand. The threat once represented by the atomic bomb has been replaced by the ecological crisis and the population explosion. We need somehow to restore faith in the future of the human race, both physically and spiritually. Canada’s multicultural society could be called an excellent example of the homogenization of values and, at the same time, a mosaic of values. As we await the new unified “world order” of trade and tariffs, our country’s cultural values

CHAPTER EIGHT Is Comics a Branch of Contemporary Art? from: Comics and Narration
Abstract: In general terms, the art world and the comics world have long kept their distance from each other, to the point of seeming irreconcilable. And in high-cultural

Chapter Five Cultural Activism and Sexuality in Feminist Performance from: Desi Divas
Abstract: In the United States today, consumer culture often fuels the multicultural attraction to everyday “ethnic” performances. Nose rings, mendhi tattoos, belly chains, and bindis—these traditional fashions associated with South Asian American women can now be found in most mainstream shopping centers as stylish accessories. Over the years, traditional styles from Asia have become popular in international fashion. Most recently, in large public venues, celebrities like Madonna or Katy Perry showcase these appropriated ethnic markers of identity to position themselves as “citizens of the world.”

Chapter Six Intertwining Folklore and Rhetoric: from: Desi Divas
Abstract: As part of the human condition, innumerable manifestations of violence challenge us during the course of our lives. Around the world, people struggle daily to respond with dignity as they are subjected to terrorist acts, war crimes, racist speeches in public forums, physical and sexual abuse in the home, or deafening silence in response to requests for acknowledgment. Diverse as they are, these forms are undeniably interrelated. As I argued in the initial chapters of this book, hate speech performed in everyday contexts has often made exceptional violence—like religious genocide—appear reasoned or just (Das 2007). At the same

V Christian Democracy and Subsidiarity in the World from: Postmodernism and Cultural Identities
Abstract: Assuming, as is often done in this book, that the few decades just before and after 1800 mark a major turning point in both Western and world history, we note primarily the enormous variety of responses to the coming of consciousness concerning the process of modernization and “Enlightenment,” as it occurs at that point and highlights it for us. I just gave a quick overview of the “hybridization” of conservatism and liberalism at the beginning of the nineteenth century (and earlier) as one of the responses. We can expand this view further, by showing how in the nineteenth and twentieth

VIII Pieper, Hope, Imperfection, and Literature from: Postmodernism and Cultural Identities
Abstract: This turning-point chapter is designed to provide the reader with a sketch of the concrete and specific mode in which the Beautiful is connected with the world of the religious. In other words, I will try to suggest how two of the chief areas of “island space” present similarities. I would like to outline how such a connection comes about in the specific and concrete case of a major thinker, and to suggest that this model can be thereafter applied to a much larger number of situations and persons.

IX Globalism, Multiculturalism, and Comparative Literature from: Postmodernism and Cultural Identities
Abstract: Multiculturalism emerged into full maturity as a political and a literary topic only ater the end of the cold war. Nowadays it seems to affect the innermost mechanisms of contemporary societies, and sometimes to cast doubt on our corporate, or even our very individual, identities. It is part of the great postmodernist whirlwind of anarchic relativization that has spread over our planet and over the human race. Throughout our narrative I have sought to define it, to explain its part in the current world, and to point to some possible stabilizing and tempering forces in the world. Among these, I

X Teaching Literature from a Catholic Angle from: Postmodernism and Cultural Identities
Abstract: The array of American colleges and universities that like to describe themselves, with more or less justification, as Roman Catholic and that are still sponsored by religious orders, dioceses, or other ecclesiastical authorities continues to be impressive, although periodically, and on one issue or the other, their legitimacy finds itself questioned. Their abundance is still superior, at least quantitatively, to the Catholic university instructional range existing in any other country of the world. This system was largely developed in the nineteenth century and its purpose was at first to protect young minds against the ideological agendas of secular state institutions,

XIII The Argument from Persecution from: Postmodernism and Cultural Identities
Abstract: The present chapter starts from deeply felt concerns and deals with matters that are, I am convinced, of the highest importance not only for the profession of humane studies, but for human self-understanding in general. It tries to draw the readers’ attention to gaping rifts in the studium generale, to define oppositions, and—in a way that may be less than usual nowadays—to take sides and vindicate one set of propositions against the other. This “judgmental” kind of argument was imposed on me, I believe, by the very state of affairs in the surrounding intellectual world: the open displeasure

XIV The Argument from Practicality from: Postmodernism and Cultural Identities
Abstract: The observations made in the several chapters immediately preceding this one may have indicated clearly enough for what reasons and in what manner I regard aesthetic beauty, and, of course, literary writing in particular, as elements of stability in a world that seems uncertain, dubious, and fundamentally relative. It may be useful, however, to emphasize also why and how this kind of stability is not irremediably at odds with prevailing modes of existence and of thinking, but in rather unexpected ways proves to be almost indispensable to the latter. (I am developing here some points made much more briefly in

XV The Argument from Opposition from: Postmodernism and Cultural Identities
Abstract: We remember that concerns about the future of the humanities in a world ruled by science and technology date to the nineteenth century. We can think of Cardinal Newman’s eloquent essay on the “Idea of a University” (1852) in which he drew the line between a purely professional education and a “universitary” one, that is, a “gentlemanly” and gratuitous formation of the mind by the synthesis of values and fundamental knowledge, a mind that could in turn be used everywhere and anyhow.¹ Three quarters of a century later Friedrich Gundolf explained wittily how Shakespeare’s Midsummer Night’s Dream had prefigured comically

INTRODUCTION from: Reading Patristic Texts on Social Ethics
Abstract: This volume investigates the potential for a dialogue between the social teachings of the Fathers and the living theology of Catholic social thought today. Although creating a dialogue between worlds of ideas separated by fifteen centuries would seem to pose some difficulties, the contributors to this volume express such wide-ranging concerns that one wonders if success is even likely. At the same time, this volume explores several important features of any attempt at a dialogue.

4. Wealth, Poverty, and Eschatology: from: Reading Patristic Texts on Social Ethics
Author(s) Rhee Helen
Abstract: Christian eschatology and otherworldliness have been used and misused throughout history. On the one hand, they were used by Christians to justify maintaining the socio-political or religious status quo resulting in either a tragic neglect of social injustice or a passivity toward social reforms in the present age.¹ On the other hand, they were used to justify socio-political and religious radicalism and violence to the point that Christianity may be seen in some quarters as a militant opponent of social process and tolerance.² While it is true that the eschatological orientation and “otherworldliness” of early Christian teachings did not directly

9. Social Justice in Lactantius’s from: Reading Patristic Texts on Social Ethics
Author(s) Hughson Thomas
Abstract: This inquiry interprets a fourth-century Church Father’s main work in reference to social justice, a characteristic theme in Catholic social thought and Catholic social teaching.¹ The overall perspective is postcritical in the sense of probing for a relation between an ancient text and a modern or postmodern context in Church and world. That approach does not derogate from critical study, on which it relies, though a postcritical purpose inherently assumes that readers from later contexts can bring new questions to the text as well as submit to its otherness. Moving from critical exegesis of a biblical passage to preaching an

11. The (Im)possible Dialogue between Patristics and Catholic Social Thought: from: Reading Patristic Texts on Social Ethics
Author(s) Verstraeten Johan
Abstract: In his First Homily on the Love of the Poor Gregory of Nyssa exhorts his congregation to care for large groups of fugitives who had found their way into Nyssa. He vividly describes their awful fate: sleeping rough in porticoes, drinking together with animals from water springs, depending on alms for their survival. Both the phenomenon of fugitives and their awful fate are a picture that is worldwide in our cities of the twenty-first century. Equally recognisable are some of the ways by which Gregory tries to convince his congregation to open their hearts for these people as well as,

PROPYLAIA from: Love Song for the Life of the Mind
Abstract: In a recent book opening on to many of the issues this one will examine, Stephen Halliwell invokes the shade of Goethe, in particular his essay “Über Wahrheit und Wahrscheinlichkeit der Kunstwerke,” as the propylaia for his reexamination of the concept of mimesis.¹ In setting up this propylaia Halliwell follows Goethe, who draws our mind from a simplistic view of mimetic art as “sheer illusionism—like the famous birds reputedly tricked into pecking at Zeuxis’ painted grapes” to the mimetic as having “the psychological power to draw its audience into its world, to offer something that is wholly convincing and

Chapter Three The Athenian Moment from: Rhetoric in Antiquity
Abstract: For the fourth century b.c., between those convenient reference points, the end of the Peloponnesian War (404) and the death of Alexander the Great (323), it is essential to focus on Athens. The sources are incomparably richer for this city than for the rest of the Greek world, and this is not a chance occurrence but results from the existence of practices, codifications, and constant discussions of what is now called rhetoric.

Chapter Four The Hellenistic Globalization from: Rhetoric in Antiquity
Abstract: The period from the death of Alexander the Great until the emperor Augustus’s consolidation of power (323–27 b.c.) radically differs from what preceded. After the relatively brief period of Classical Greece, an expanse of three centuries unfolds, rife with sudden shifts and witness to the creation of the great Hellenistic monarchies and to Rome’s conquest of the entire Mediterranean region. After a phase of relative geographic concentration, Hellenism spreads completely throughout the ancient world and makes contact with other civilizations. States meet and confront one another, and in particular the Greek world meets Rome. All these upheavals had political,

Chapter Five The Roman Way and Romanization from: Rhetoric in Antiquity
Abstract: These sentences have been famous since antiquity, and they abide in the memory of all who have studied Latin even today. What is the source of their power? First, it derives from the power of those speaking: Cato the censor, Cicero the consul, Caesar the dictator, statesmen holding the highest magistracies. Next, it comes from the circumstances, in which the fates of Rome and its enemies, indeed, the fate of the world, were at stake. And it comes from their very content, where rigor rules. Finally, it comes from the inherent energy of the Latin language, which permits saying a

Chapter Six The Empire: from: Rhetoric in Antiquity
Abstract: The Greco-Roman world, however, came to know absolutism

IV Man: from: The Humanities in the Age of Technology
Abstract: All disciplines are founded on a basic one, the theory of knowledge, which is in turn founded on a primordial root: the human being who lives and dies, and investigates how to live and what he can expect after death. Man is an abbreviated world, a physical body like the stone, vegetative like the pine tree, sensitive like the animals, and on top of all this, endowed with reason. Man can be studied from all of these perspectives: his biochemistry, heritage, genome, and behavior. When the natural sciences, especially biology, study man, they approach him as another natural being, not

1. THE PHILOSOPHY OF KENNETH L. SCHMITZ: from: Person, Being, and History
Author(s) Kow James
Abstract: Why take up philosophy? Kenneth L. Schmitz recalls that, while returning from leave in wartime England and browsing in a bookstall, he was astonished to find a book entitled Does the World Exist? In his words: “Recall the times. That world, too much with us.... What a fantastic mind that could raise such a question! I bought the book and philosophy had trapped a new victim.”¹ A gracious victim, entrapped maybe, but a unique person, who has liberated many of his students and colleagues with his breadth of spirit and mind since then.

5. REVISITING ANSELM’S ONTOLOGICAL ARGUMENT from: Person, Being, and History
Author(s) Burbidge John W.
Abstract: There is something beguiling about Anselm’s argument for the existence of God. By combining a negation with a comparison, it creates a definition that is both subtle and ambiguous. By telling us more about what God is not than about what he is, it bears a whiff of Eastern negative theology. And the delicate relationship between thought and existence, between concept and reality, carries within it the ongoing puzzle about how our (very human) reflections and theoretical constructions could possibly lead us to conclusions about what the world is really like, beyond all appearances.

16. THE UNMASKING OF OBJECTIVITY from: Person, Being, and History
Author(s) Deely John
Abstract: Professor Kenneth Schmitz and I developed a friendship as senior to relatively junior member of the academic world with a common interest in Heidegger, Aquinas, and matters metaphysical and epistemological, which came increasingly to mean for me semiotics.

1. Systematic Theology in Homeric Dress: from: Re-Reading Gregory of Nazianzus
Author(s) Daley Brian E.
Abstract: In the American academic world today, it is customary to distinguish between “systematic” theology and theology in its historical or scriptural forms. Whatever one thinks of the validity of such distinctions—and from a Christian perspective, at least, they raise serious questions—one must recognize that the project of forming one’s religious understanding of God, the world, and the human journey into a single, coherent whole began long before Barth or Tillich, or even Thomas Aquinas. From Varro to academic Platonists, scholars and thinkers in antiquity showed a perennial instinct not just for research and speculation, but also for tying

2. Illumined from All Sides by the Trinity: from: Re-Reading Gregory of Nazianzus
Author(s) Harrison Verna E. F.
Abstract: In recent studies Michel Barnes and Lewis Ayres have drawn attention to a broad consensus among fourth-century defenders of Nicaea, in particular the Cappadocians and Augustine. They have highlighted how these theologians argue for the full divinity of the Son and the Holy Spirit and their equality with the Father on the grounds that the activity of the three persons in the created world is one, and hence their nature is one. Thus, when Scripture speaks of one of them acting, the other two must be present and active, too, and together they produce a single activity.¹ Ayres concludes from

13. Gregory the Theologian, Constantine the Philosopher, and Byzantine Missions to the Slavs from: Re-Reading Gregory of Nazianzus
Author(s) Sterk Andrea
Abstract: As a young pupil in Thessalonica, Constantine the Philosopher, better known as St. Cyril, apostle to the Slavs, drew the sign of the cross on his wall and penned this eulogy to his lifelong patron and mentor. Gregory Nazianzen’s influence in Byzantine literature is well attested,¹ and the translation and importance of his writings in the Slavic world have also received attention.² Less explored and more puzzling in light of Gregory’s own career, however, is the connection in the latter half of the ninth century between Gregory and the fresh burst of missionary activity in this era. On several levels

CHAPTER 4 Retrieving the Spirit from: Spirit's Gift
Abstract: Bruaire’s approach to metaphysics takes place within the wonder of the encounter with the other, which presents itself as that which is, as it is. Regrettably, as Bruaire illustrates, this wonder has been lost in our modern world because the reality of the spirit is no longer seen; more so, spirit has become an incomprehensible concept. To eliminate this deficiency, Bruaire proposes to restore the concept of spirit, a task which involves facing three different issues: explaining its importance and the way metaphysics should approach it; accounting for and tracing the main consequences of the disappearance of spirit; and providing

[PART ONE Introduction] from: Ethics, Nationalism, and Just War
Abstract: (1) While many wars can and should be stopped, preferably before their inception, war is and remains an inescapable fact in the world. The option of using armed force can never be disregarded once and for all.

1 Thinking Morally about War in the Middle Ages and Today from: Ethics, Nationalism, and Just War
Author(s) JOHNSON JAMES TURNER
Abstract: Do medieval views of war have any relevance today? There are clearly enormous differences between life in the Middle Ages and life today, differences in social relationships, forms of political order, assumptions about the natural and supernatural world, available technology, and so on, which shaped warfare as they did every other aspect of everyday life. Since historical distance tends to present a somewhat abstracted and idealized picture of medieval warfare, the differences may loom as even more distinctive, with an image of knights in armor colliding on the field of battle contrasted to various models of contemporary warfare: ethnically or

3 Augustine and Just War: from: Ethics, Nationalism, and Just War
Author(s) SYSE HENRIK
Abstract: Augustine is often referred to as the founder of just war doctrine. While that is not quite accurate, since Cicero and several of the earlier Church Fathers had already formulated the basic elements of the just war idea,¹ it is certainly true that Augustine would become the most influential of the early Christian teachers writing on the morality of war. He formulated his ideas at a crucial time in Church history, just when the Western Roman Empire was crumbling and Christianity had to accommodate to life in the world—a world that was showing few signs of an imminent end,

11 Ethical Uncertainties of Nationalism from: Ethics, Nationalism, and Just War
Author(s) SMITH DAN
Abstract: The nature of nationalist movements and how to address them became key issues of world politics with the end of the cold war in the three-year period 1989 to 1991, and have remained so through the 1990s and into the new century. They are important issues both for social science theory and for practical politics. Among the variety of themes encompassed by the term nationalism, one that continues to require discussion is the ethical dimension. The language of nationalism is a language of rights and duties, which is an ethical discourse, yet it is often used to justify and encourage

1 GOVERNING THE PEOPLE OF GOD from: A Sacred Kingdom
Abstract: The ensuing chapter comprises an overview of key aspects of episcopal public life, legal activity, and governance. The social stature of bishops and the social doctrine of episcopal councils in Gaul were crafted during the fourth century, a period corresponding to what is customarily termed the Gallican period of episcopal law (314–506 AD). During this period, the political world of Gaul was transformed as the late imperial world of Rome gave way to newly dominant tribal kingdoms, most notably the Visigoths, Ostrogoths, Franks, and Burgundians. In the late Roman world, bishops served in the important role of mediating between

3 BISHOPS AND THE “NATIONS” from: A Sacred Kingdom
Abstract: The previous chapter examined the ways in which aristocratic bishops attempted to raise their social prestige and religious profile in the last decades of the Roman Empire, and the role of conciliar law as an authoritative expression of episcopal social doctrine. Here the story is carried forward into the sixth century and the creation of what are ordinarily termed the “barbarian kingdoms.” Bishops in Gaul sought to craft a Christian ideology relevant to the post-Roman world and to gather religious and ritual resources to confront the disquieting religious diversity (Arianism, paganisms) of the barbarian kingdoms. The figure of the bishop

7 HERESY AND CONSENSUS from: A Sacred Kingdom
Abstract: The ensuing discussion is a reinterpretation of Carolingian royal ideology in the time of Charlemagne, during the establishment of an imperial church. One of the most widely held views of Carolingian politics is that this royal ideology should be thought of as a “political Augustinianism.” The subtle hesitant political views of Augustine were not suited to the life of an aggressively expanding kingdom.¹ To understand the political culture of the Carolingian world, it is more helpful to observe the continued relevance of episcopal law and social doctrine, with their roots in aristocratic traditions of the Mediterranean shore. The meaning of

1 Religious Poetry and Its Readers from: Reading the Underthought
Abstract: T. S. Eliot’s 1930 observation that “we naturally prize poetry that reinforces our own beliefs” may at first appear to be a self-evident truism. The important qualification that follows, however, places it at the forefront of contemporary critical discourse. “We are not really entitled to prize such poetry so highly,” Eliot warned, “unless we also make the effort to enter those worlds of poetry in which we are alien.”¹ Over half a century after Eliot wrote these words, we are still trying to conceptualize cross-cultural exchange, to define the ways in which we encounter difference. Geographically and culturally, we live

Chapter Three MODERNISM from: The Turn to Transcendence
Abstract: Common attribution has André Malraux (1901–76) declaring that the twenty-first century either “will be religious or it will not be at all.”² Undoubtedly this declaration should be placed with the pronouncements of other great naysayers, the Nietzsches, Kierkegaards, Corteses, and Solzhenitsyns, whom, having said something profound but partial, the age in many ways passes by.³ Because, as all great spiritual protests, the message of each of these writers is a corrective to its age, an attempt to temper the onesidedness of some particular worldview; removed from the context of its original appearance, it may seem, or be, one-sided itself.⁴

Chapter Four THE MUSIC OF THE SPHERES from: The Turn to Transcendence
Abstract: Add to the artists and thinkers considered in the last chapter such composers as Arvo Pärt, Henryk Górecki, and John Tavener, and we see that we already have in the arts, above all music, a kind of fuga mundi nostri, a flight from the world as we have received it, but also a way of opening that world to realities long neglected.² This can be viewed either as the inbreaking into our world of these long-neglected realities or, as in the case of Pärt’s tintinnabuli style (from the Latin for “bells”) the beginning of a new middle ages beyond modernism.³

CHAPTER 1 Prologue from: Destined for Liberty
Abstract: popular book and his unpopular diplomacy … share one philosophical core: “It always goes back to the sanctity of the human being.” … In a year when so many people lamented the decline in moral values or made excuses for bad behavior, Pope John Paul II forcefully set forth his vision of the good life and urged the world to follow it. For such rectitude—or recklessness, as his detractors would have it—he is

Chapter 14 THEOLOGICAL CLEARANCES: from: The Texture of Being
Abstract: Near the beginning of the Summa theologiae St. Thomas Aquinas presents the well-known “five ways.”¹ The quinque viae make up a single proof of the existence of God by way of five approaches: from motion concluding to the First Mover; from causative action concluding to the First Cause or Source; from contingent beings to Something that is absolutely necessary; from degrees of actual perfections in things to the Original Source of their existence and goodness; and, finally, from the regularity of processes in the world to a Creative Intelligence that implants tendencies towards order in things. At the end of

CHAPTER FOUR Éblouissement from: Mirages and Mad Beliefs
Abstract: In dramatizing a frozen imagination and a sterilized world, Baudelaire’s rocklike formations crush the life from any belief in the spellbinding or “reenchanting” capabilities of lyric. Subjectivity turned to stone has also been linked (most notably in the wake of Benjamin’s reflections on Baudelaire) to another distinction—that between symbol and allegory in the aesthetics of poetic representation. In Baudelaire the petrified order of things signifies the death of the “symbol,” understood as the quasi-animistic, “living,” and embodying force of analogy and correspondances, and a fall back into the disjunctive, broken sphere of the allegorical, where matter is but the

CHAPTER FIVE What’s in a Comma? from: Mirages and Mad Beliefs
Abstract: Most traditional “search” narratives are traveling narratives, and in many the hero makes his way to the sea (often to a port as the departure point for either new adventure or a return to a known world). In these terms, the Rechercheis committedly minimalist: it gets us to the Channel and the Adriatic at the level of narrative (courtesy of the trips to Balbec and Venice), but to the Mediterranean only on the back of an analogy, whose content moreover suggests it is not the best of places to go for sustaining a rational grip on reality. Swann “in

11. A unified open systems model for explaining organisational change from: Information Systems Foundations: Constructing and Criticising
Author(s) Hasan Helen
Abstract: We currently dwell in a turbulent environment, one in which change constantly occurs and elements in the environment are increasingly interrelated (Emery and Trist, 1971; Terreberry; 1971; Robbins, 1990). The nature of change has recently tended to be revolutionary rather than evolutionary. One possible explanation is that the progress in information and telecommunication technologies, together with the inception of the Internet as a global computer network, has made the world substantially more interconnected than ever before. This acts as a catalyst in fostering further change so that change is now the norm rather than an occasional occurrence. This poses an

15. Conversations at the electronic frontier: from: Information Systems Foundations: Constructing and Criticising
Author(s) Hamilton Douglas
Abstract: A new language, referred to for the purposes of this paper as the information systems business language or ISBL, is being born in the world of business. It is an artificial language (Lotman, 1990), designed to eliminate possibilities for misunderstandings in the conduct of standardised business transactions. Its primary source language is English but it incorporates information systems (IS) concepts, definitions, symbols and gestures and is therefore not a subset of English. The language has a sphere of operation restricted to interactions involving at least one autonomous IS, and is still in the very early stages of development. The development

5. The paradox of Islam and the challenges of modernity from: Negotiating the Sacred
Author(s) Seyit Kuranda
Abstract: Islam today, it would seem, has become inflexible and intolerant towards the teachings and ideologies of the West. When in fact, its history shows that it has always been accommodating to other peoples and beliefs, especially Christianity and Judaism. Most people know something of Islam. For instance, that it is one of the three monotheisms or the Abrahamic faiths and that it has much in common with Christianity and Judaism. Yet, there is so much that we do not understand about Islam and its overall world view. Islam is centred on the notion of peace, justice and community, yet when

13. Negotiating a religious identity in modern Japan: from: Negotiating the Sacred
Author(s) Noble Colin
Abstract: On the morning of 24 February, 1989, in freezing rain, a cavalcade of officers in military uniform accompanied the funeral cortege of the Shôwa Emperor (Hirohito) through the streets of Tokyo to the site of his funeral in Shinjuku Gyoen. The funeral was conducted in two parts—the first a brief religious ceremony performed by the emperor′s family as a private rite of the imperial house, and the second an ostensibly non-religious one paid for by the Japanese government and attended by about 10 000 invited guests, including numerous world leaders and representatives of foreign governments. The two ceremonies were

15. The sacred and sacrilege—ethics not metaphysics from: Negotiating the Sacred
Author(s) St John Eilidh
Abstract: When I tell my colleagues in both the School of Philosophy and the School of Government that I am writing on blasphemy and sacrilege most of them meet me with blank stares and I have a distinct feeling that they think I have crawled out of the seventeenth century. And yet, in this world beset more each day with religious tension between faiths and between adherents of the same faith it becomes increasingly more urgent to find an adequate cross-cultural, multi-faith way of addressing questions of blasphemy and sacrilege. I haven′t crawled out of the seventeenth century so there must

Chapter 14. Finishing the Land: from: Sharing the Earth, Dividing the Land
Author(s) Patterson Mary
Abstract: The first wave of scholars interested in the archipelago of Vanuatu, known as the New Hebrides before 1980, made frequent reference in their work to continuities and commonalities linking the region to its north-west, but it is in the work of linguists and archaeologists rather than in anthropology that Vanuatu′s position in the Austronesian world has been recently established. In most of the work of the second wave of scholars working in the colonial period in Vanuatu, from the 1950s to the late 1970s, anthropologists were much more likely to refer to theoretical issues arising from work in Melanesia, for

Postscript — Spatial Categories in Social Context: from: Sharing the Earth, Dividing the Land
Author(s) Fox James J.
Abstract: This collection of ethnographic essays on different peoples within the Austronesian-speaking world represents a step in a comparative effort that is encouraging and frustrating. The papers in this volume engage in this comparative effort in fascinating and diverse ways but their very diversity only highlights the variety of approaches adopted within a comparative Austronesian framework. The papers speak to each other and to previous papers in earlier volumes in the series on Comparative Austronesian Studies but they represent no single viewpoint, nor do they espouse a consistent methodology comparable with that of the ′comparative method′ in linguistics. The cumulative effect

Chapter 5. ʺAll Threads Are Whiteʺ: from: Origins, Ancestry and Alliance
Author(s) Sather Clifford
Abstract: The characterization of societies as ʺegalitarianʺ — in Borneo as elsewhere in the non-Western world — has come under increasing scrutiny in recent years (Boehm 1993; Flanagan and Rayner 1988; Flanagan 1989; Woodburn 1982). Even so, despite this newfound interest, compared to ʺhierarchyʺ, notions of equality have been far less explored in the anthropological literature. Part of the reason is almost certainly as Flanagan (1989:261) suggests: that equality tends to be ʺnaturalizedʺ in the social sciences and so regarded as the proto-cultural condition out of which structures of inequality are presumed to have developed by evolutionary differentiation (cf. Fried 1967).

Chapter 13. The Politics of Marriage and the Marriage of Polities in Gowa, South Sula Wesi, During the 16th and 17th Centuries from: Origins, Ancestry and Alliance
Author(s) Bulbeck F. David
Abstract: The traditional political systems of the Malay and Bugis worlds, northern Sumatra and Java, produced a high frequency of female rulers by world standards (Reid 1988:169-172). Nonetheless the élite titles in these systems still tended to be inherited patrilineally even though very different descent principles, usually bilateral but even matrilineal, operated within society as a whole (e.g. Gullick 1958; Palmier 1969; de Josselin de Jong 1980:10; Millar 1989:25). Fox observes that élite patrilinealism within a bilateral system is only one variant, albeit the most common, of a widespread tendency for Austronesian élites to claim a separate origin from commoners and

Book Title: The Axial Age and Its Consequences- Publisher: Harvard University Press
Author(s): Joas Hans
Abstract: This book makes the bold claim that intellectual sophistication was born worldwide during the middle centuries of the first millennium bce. From Axial Age thinkers we inherited a sense of the world as a place not just to experience but to investigate, envision, and alter. A variety of utopian visions emerged and led to both reform and repression.
Link: http://www.jstor.org/stable/j.ctt2jbs61

2 What Was the Axial Revolution? from: The Axial Age and Its Consequences
Author(s) TAYLOR CHARLES
Abstract: Any view about the long-term history of religion turns on an interpretation of the Axial Age. What was the nature of the Axial revolution? This is sometimes spoken of the coming to be of a new tension “between the transcendental and mundane orders,” involving a new conception of the “transcendental.¹ But “transcendental” has more than one meaning. It can designate something like a “going beyond” the human world or the cosmos (1). But it also can mean the discovery or invention of a new standpoint from which the existing order in the cosmos or society can be criticized or denounced

4 Embodiment, Transcendence, and Contingency: from: The Axial Age and Its Consequences
Author(s) JUNG MATTHIAS
Abstract: The process most often invoked in describing the hallmark of the Axial Age—or, to circumvent tricky problems of timing and synchronicity, of the Axial cultures—is the “discovery of transcendence.” “Transcendence,” however, covers a wide range of meanings. When applied to the distinction between our cognitive grasp of the world and its internal structure, for example, it denotes an epistemological conviction that is entirely neutral with regard to religious truth claims. The Axial Age debate emphasizes another aspect: it takes the religions and philosophical worldviews developed in the Axial cultures to be focused on a transcendent realm, a divine

6 The Buddha’s Meditative Trance: from: The Axial Age and Its Consequences
Author(s) OBEYESEKERE GANANATH
Abstract: Discussions of the great historical religions that developed during the Axial Age centered on their preoccupation with universal transcendental religious soteriologies and ethics that spilled over the confines of earlier smallscale societies. They also entailed a preoccupation with theoretical or conceptual thinking, an attempt to understand the world through the mediation of abstract concepts. I do not know how far these issues are relevant for all Axial Age religions, but they are perhaps true of most of them. However, it is also the case that ourtheoretical discussions could ill afford to neglect what I think is true of most

10 The Axial Age Theory: from: The Axial Age and Its Consequences
Author(s) ROETZ HEINER
Abstract: After the end of the cosmopolitism of the Enlightenment, Occidental uniqueness and superiority have become firm features of the Western self-understanding. Hegel’s statement that “the Oriental has to be excluded from the history of philosophy” (1940, 152) and Leopold Ranke’s echo that for understanding world history “one cannot start from the peoples of eternal standstill” (1888, viii) are two prominent examples for a conviction that became dominant in the historical disciplines. World philosophy and world history have been Occidental.

15 Cultural Memory and the Myth of the Axial Age from: The Axial Age and Its Consequences
Author(s) ASSMANN JAN
Abstract: The theory of the Axial Age is the creation of philosophers and sociologists, not of historians and philologists on whose research the theory is based. It is the answer to the question for the roots of modernity. When and where did the modern world begin as we know and inhabit it? The historian investigates the past for the sake of the past. The quest for the roots of modernity, however, is not interested in the past as such but only as the beginning of something held to be characteristic of the present. These are two categorically different approaches that must

17 The Future of Transcendence: from: The Axial Age and Its Consequences
Author(s) MADSEN RICHARD
Abstract: “A total metamorphosis of history has taken place,” wrote Karl Jaspers sixty years ago in the immediate aftermath of World War II. “The essential fact is: There is no longer anything outside. The world is closed. The unity of the earth has arrived. New perils and new opportunities are revealed. All the crucial problems have become world problems, the situation a situation of mankind.”¹ But it was a spiritually empty unity. There was a universal economic and political interdependence, based on the universal permeation of technologies of dominance, but it did not rest on any common ethical foundation.“[S]omething manifestly quite

3 Tribal Religion: from: Religion in Human Evolution
Abstract: In Chapter 1 I offered a typology of religious representation—unitive, enactive, symbolic, and conceptual—to describe the ways in which religions have understood reality. The concepts of enactive, symbolic, and conceptual representation were adapted from the work of Jerome Bruner on child development. According to Bruner, who is in turn adapting his categories from Piaget, the child first learns about the world by acting on it. It is by holding, throwing, reaching for, that the children come to know the objects that surround them. In early language learning the symbol and the object are fused—the sun and the

CHAPTER SIX Magians and Dervishes from: Stranger Magic
Abstract: The Arabian Nightsconjured an enchanted virtual world that could be safely entered and explored, accepted and naturalised by the Enlightenment and modern reader and writer precisely because they often unfold in an elsewhere that is different from the native habitat of Judaeo-Christian demons and eschatological visions. A home-grown practice of, and belief in, magic was set aside to be replaced by foreign magic – stranger magic, much easier to disown, or otherwise hold in intellectual and political quarantine.

Story 10 Rosebud and Uns al-Wujud the Darling Boy from: Stranger Magic
Abstract: When the hero (Uns al-wujud the Darling Boy), at last arrives at the enchanted castle where his beloved, Rosebud (Felkanaman), has been imprisoned by her father, Ibrahim, vizier to the King of Hezan, he’s been through thick and thin to reach her. The castle stands on the summit of the Mountain of the Grief-Stricken Mother, in the middle of the sea of Kenouz, one of the stormiest in the world, impassable. But Uns al-Wujud has been helped in his quest by many, for his sweetness and goodness and beauty inspire confidence in all who meet him, as well as a

Story 11: The Jinniya and the Egyptian Prince from: Stranger Magic
Abstract: A king of Egypt had a son, Chemnis, for whom he wanted every advantage of upbringing and education, and to this end, he installed him in a quiet retreat on an island in the middle of a great lake. There the boy studied, and made great progress. On his eighteenth birthday, however, he told his father he wanted to taste the world; he had acquired deep learning, but no experience of life. The king offered him girls, but the young man asked instead to see the pyramid that his father was building for his tomb after his death. The father

CHAPTER FIFTEEN Oriental Masquerade: from: Stranger Magic
Abstract: And though the whole world sink to ruin, I will emulate you, Hafiz, you alone! Let us, who are twin spirits, share pleasure and sorrow! To love like you, and drink like you, shall be my pride and my life-long

2 The Persian Presence in the Early Islamic Empires from: The World of Persian Literary Humanism
Abstract: In the famous Shah Tahmasp, or Houghton, illustrated Shahnameh(ca.1522), there is a scene in which we see a young lad encountering three court poets of Ghazna. Here we see the three prominent court poets—Onsori (d. 1040), Farrokhi (d. 1037), and Asjadi (d. 1040)—sitting and having a picnic. Upon their august and dignified gathering stumbles a not-so-refined-looking fellow who asks politely to be allowed to sit down and join their gathering. These are world-renowned and exceedingly refined court poets and they obviously do not wish to sit in the same gathering with the young intruder. But being poets

3 The Prose and Poetry of the World from: The World of Persian Literary Humanism
Abstract: The certain fragility of the world of here and now has never been so palpably preferred over the dead certainties of the world of there and then, of the world to come. The habitual Orientalist reading of “The pleasures here below,” predicated on an escape from disciplined Victorian austerity, amounts to a hedonism that is a limited and limiting reading

4 The Triumph of the Word from: The World of Persian Literary Humanism
Abstract: The Mongols descended upon the world like a sudden thunder, a storm, a tsunami—and took the sedentary, sedate, civilized, and corrupted empires of the Seljuqids and the Abbasids, and beyond them the known and the unknowing world, by their throats. The Mongols hit like a vengeance—and in the fertile soil of blood and booty they shed and plundered and the ruins and fears they left behind, grew flowers—colorful, aromatic, deeply rooted, robust, and plentiful—of life and love and liberty and revolt and a renewed pact with humanity all before they had descended from their horses. Amadand

8 The Final Frontiers from: The World of Persian Literary Humanism
Abstract: The cosmopolitan worldliness of Persian literary humanism commenced in a confrontation with the alienating imperium of Arab domination soon after the Muslim conquest of the Sassanid empire. Phase after phase this worldliness has planted itself in the context of multiple and successive global empires. The retrieving of these successive global worldings of Persian literary humanism from the sixteenth century forward narratively confronts its systematic de-worlding by both European Orientalism and its twin peak of colonially manufactured ethnic nationalism. Our understanding of Persian literary humanism has as a result been subjected to systematic appropriation and dispossession with every learned word that

Conclusion from: The World of Persian Literary Humanism
Abstract: Abu al-Hasan Ali ibn Osman al-Jollabi al-Hujwiri al-Ghaznavi (ca. 990–1077) was a prominent Sufi master who was responsible for spreading both Persian literary prose and, through it, Sufism in south Asia. He was born in Ghazni in contemporary Afghanistan during the Ghaznavid empire and died and is buried in Lahore, in contemporary Pakistan, where to this day his mausoleum is a major site of pious pilgrims from the farthest corners of the Muslim world. Al-Hujwiri’s principal work, Kashf al-Mahjub(Unveiling the Veiled) is considered among the first and finest Sufi treatises written in Persian. Early in this text when

Book Title: The Signifying Self-Cervantine Drama as Counter-Perspective Aesthetic
Publisher: Modern Humanities Research Association
Author(s): Henry Melanie
Abstract: The Signifying Self: Cervantine Drama as Counter-Perspective Aesthetic offers a comprehensive analysis of all eight of Cervantes's Ocho comedias (published 1615), moving beyond conventional anti-Lope approaches to Cervantine dramatic practise in order to identify what, indeed, his theatre promotes. Considered on its own aesthetic terms, but also taking into account ontological and socio-cultural concerns, this study compels a re-assessment of Cervantes's drama and conflates any monolithic interpretations which do not allow for the textual interplay of contradictory and conflicting discourses which inform it. Cervantes's complex and polyvalent representation of freedom underpins such an approach; a concept which is considered to be a leitmotif of Cervantes's work but which has received scant attention with regards to his theatre. Investigation of this topic reveals not only Cervantes's rejection of established theatrical convention, but his preoccupation with the difficult relationship between the individual and the early modern Spanish world. Cervantes's comedias emerge as a counter-perspective to dominant contemporary Spanish ideologies and more orthodox artistic imaginings. Ultimately, The Signifying Self seeks to recuperate the Ocho comedias as a significant part of the Cervantine, and Golden-Age, canon and will be of interest and benefit to those scholars who work on Cervantes and indeed on early modern Spanish theatre in general.
Link: http://www.jstor.org/stable/j.ctt2jc86q

Book Title: Integral Pluralism-Beyond Culture Wars
Publisher: The University Press of Kentucky
Author(s): DALLMAYR FRED
Abstract: Dallmayr critically compares integral pluralism against the theories of Carl Schmitt, the Religious Right, international "realism," and so-called political Islam. Drawing on the works of James, Heidegger, Gadamer, and Merleau-Ponty, Integral Pluralism offers sophisticated and carefully researched solutions for the conflicts of the modern world.
Link: http://www.jstor.org/stable/j.ctt2jcf1j

1. Integral Pluralism: from: Integral Pluralism
Abstract: In traditional terminology, the world was conceived as a “cosmos,” that is, as an appealingly structured ensemble endowed with internal coherence and a high degree of intelligibility. In conformity with this conception, human societies were seen as small replicas of the cosmic order, replicas whose constituent elements were integrally related, with each fitting harmoniously into a preordained pattern. Since the onset of Western modernity, this orderly vision has been increasingly sundered or thrown into disarray. In large measure, the trajectory of modernity can be construed as a series of steadily deepening dualisms or polarities. In the course of this development,

5. Religion and the World: from: Integral Pluralism
Abstract: According to a biblical passage (cited earlier), religious faith is meant to be “the salt of the earth” (Matthew 5:13). This suggests that religion is meant to be neither separated or divorced from the world nor collapsed into it, but to serve as a ferment or challenge in the midst of human affairs. The same idea is captured in the well-known phrase that religious or spiritual people are inbut notofthis world. Byreligionhere I do not mean a set of doctrines or dogmas but rather a kind of bonding, relatedness, or attentiveness: a relatedness to a

Introduction: from: Blood in the Sand
Abstract: In the aftermath of September 11, 2001, the day on which the World Trade Center in New York and the Pentagon in Washington were attacked by Islamic terrorists, commentators from virtually every media outlet concurred in the belief that “everything has changed.” Few doubted that this event had ripped the fabric of history. Many suggested that the post–September 11 world would prove less innocent, more serious, and more reflective and that significant changes would mark the economic, political, and cultural life of the United States. Insofar as 9/11 created the belief that America was vulnerable to outside attack, that

4 American Landscape: from: Blood in the Sand
Abstract: Lying has always been part of politics. Traditionally, however, the lie was seen as a necessary evil that those in power should keep from their subjects. Even totalitarians tried to hide the brutal truths on which their regimes rested. This disparity gave critics and reformers their sense of purpose: to illuminate for citizens the difference between the way the world appeared and the way it actually functioned. Following the proclamation of victory in the Iraqi war, however, that sense of purpose became imperiled, along with the trust necessary for maintaining a democratic discourse. The Bush administration boldly proclaimed the legitimacy

Go West, Young Woman! from: The Philosophy of the Western
Author(s) Murphy Robin
Abstract: The myth of the Old West is rooted in a kind of nostalgia for the lure of the frontier and the freedom and challenges it presented, resulting in a quest focused on bringing order—western order—to an untamed world. More so than any other epoch in U.S. history, the American Old West has been mythologized in the collective unconscious of the country through the many iconic representations of this historical period in film. The popularity of the western genre in U.S film and television from the 1930s to the 1960s has left an indelible set of images on the

Book Title: In Search of the Good Life-A Pedogogy for Troubled Times
Publisher: The University Press of Kentucky
Author(s): DALLMAYR FRED
Abstract: The great German novelist Thomas Mann implored readers to resist the persistent and growing militarism of the mid-twentieth century. To whom should we turn for guidance during this current era of global violence, political corruption, economic inequality, and environmental degradation? For more than two millennia, the world's great thinkers have held that the ethically "good life" is the highest purpose of human existence. Renowned political philosopher Fred Dallmayr traces the development of this notion, finding surprising connections among Aristotelian ethics, Abrahamic and Eastern religious traditions, German idealism, and postindustrial social criticism. In Search of the Good Life does not offer a blueprint but rather invites readers on a cross-cultural quest. Along the way, the author discusses the teachings of Aristotle, Confucius, Nicolaus of Cusa, Leibniz, and Schiller, in addition invoking more recent writings of Gadamer and Ricoeur, as guideposts and sources of hope during our troubled times. Among contemporary themes Dallmayr discusses are the role of the classics in education, proper and improper ways of spreading democracy globally, the possibility of transnational citizenship, the problem of politicized evil, and the role of religion in our predominantly secular culture. Dallmayr restores the notion of the good life as a hallmark of personal conduct, civic virtue, and political engagement, and as the road map to enduring peace. In Search of the Good Life seeks to arouse complacent and dispirited citizens, guiding them out of the distractions of shallow amusements and perilous resentments in the direction of mutual learning and civic pedagogy -- a direction that will enable them to impose accountability on political leaders who stray from fundamental ethical standards.
Link: http://www.jstor.org/stable/j.ctt2jcp7k

1. A Pedagogy of the Heart: from: In Search of the Good Life
Abstract: Some eight hundred years ago, a young man in Italy received a summons to rejuvenate religious practices through a life of poverty and humble devotion. The young man’s name was Giovanni Francesco Bernardone, and he lived in the town of Assisi in Umbria. Following this summons, he divested himself of all worldly possessions and founded a religious order that spread rapidly throughout Europe.¹ Two years after his death (in 1226), he was canonized and became revered as Saint Francis. However, in his own lifetime, he was known simply as the poverello,a poor, humble mendicant following in the footsteps of

4. The Natural Theology of the Chinese: from: In Search of the Good Life
Abstract: The vision of Leibniz for a close understanding and communication between China and the West has not yet come to realization. The growth of knowledge of Chinese culture in the United States and Europe has not been matched by a similar growth in its dissemination, especially at the public level; and the respectability of narrow specialization in the academic disciplines provides a ready-made excuse for all but China scholars to professionally ignore the world’s oldest continuous culture, inherited by one quarter of the human

5. Montesquieu’s Persian Letters: from: In Search of the Good Life
Abstract: The age of Enlightenment is often portrayed as the upsurge of an abstractly rational universalism completely oblivious of, and even hostile to, historical tradition and especially the rich welter of regional and local ways of life. In its home country, the age of lumièreseventually led to a complete break with and attempted eradication of the past—a rupture that stood in sharp contrast to developments in the English-speaking world. Latter-day devotees of the Enlightenment often propagate a bland universalism on the Jacobin model, but that outlook ignores the fact that the rays oflumièresare necessarily refracted in the

8. Canons or Cannons? from: In Search of the Good Life
Abstract: “Mobilizing democracy” is a stirring catchphrase, and it was a well-chosen theme for the 2005 meeting of one of the largest social science associations in the United States.¹ In choosing that theme, the organizers obviously wanted to establish a broad agenda, both nationally and globally. In fact, although couched as an ongoing process, the motto can readily be translated into a directive or even an imperative that postulates “mobilize democracy” or “spread democracy everywhere” or simply “democratize the world.” The directive is stirring and captivating—but also disorienting, given the serious malaise afflicting contemporary democracy both at home and abroad.

Book Title: The Philosophy of Science Fiction Film- Publisher: The University Press of Kentucky
Author(s): Sanders Steven M.
Abstract: The science fiction genre maintains a remarkable hold on the imagination and enthusiasm of the filmgoing public, captivating large audiences worldwide and garnering ever-larger profits. Science fiction films entertain the possibility of time travel and extraterrestrial visitation and imaginatively transport us to worlds transformed by modern science and technology. They also provide a medium through which questions about personal identity, moral agency, artificial consciousness, and other categories of experience can be addressed. In The Philosophy of Science Fiction Film, distinguished authors explore the storylines, conflicts, and themes of fifteen science fiction film classics, from Metropolis to The Matrix. Editor Steven M. Sanders and a group of outstanding scholars in philosophy, film studies, and other fields raise science fiction film criticism to a new level by penetrating the surface of the films to expose the underlying philosophical arguments, ethical perspectives, and metaphysical views. Sanders's introduction presents an overview and evaluation of each essay and poses questions for readers to consider as they think about the films under discussion.The first section, "Enigmas of Identity and Agency," deals with the nature of humanity as it is portrayed in Blade Runner, Dark City, Frankenstein, Invasion of the Body Snatchers, and Total Recall. In the second section, "Extraterrestrial Visitation, Time Travel, and Artificial Intelligence," contributors discuss 2001: A Space Odyssey, The Terminator, 12 Monkeys, and The Day the Earth Stood Still and analyze the challenges of artificial intelligence, the paradoxes of time travel, and the ethics of war. The final section, "Brave Newer World: Science Fiction Futurism," looks at visions of the future in Metropolis, The Matrix, Alphaville, and screen adaptations of George Orwell's 1984.
Link: http://www.jstor.org/stable/j.ctt2jcrpr

What Is It to Be Human? from: The Philosophy of Science Fiction Film
Author(s) McKnight George
Abstract: Blade Runner(Ridley Scott, 1982) andDark City(Alex Proyas, 1998) take place in dystopic cities set in the future of what appears to be our world.¹ Both literally and metaphorically, these are dark cities.Blade Runneris set in Los Angeles in 2019. The city is a gloomy, rainy, commercially driven, multiethnic megalopolis composed of street-level stall vendors, abandoned downtown buildings, and huge modernist and Mayanesque complexes housing the most powerful members of society. Our protagonist, Rick Deckard (Harrison Ford), a former member of a special police squad, is coerced into taking on one more job, to kill four

2001: from: The Philosophy of Science Fiction Film
Author(s) Stoehr Kevin L.
Abstract: In 2001: A Space Odyssey(1968) we are invited by director Stanley Kubrick to experience a mesmerizing yet also alienating form of sensory liberation, as paradoxical as such an experience may at first sound. His landmark science fiction film does not attempt to free us somehow from our five senses, certainly. In fact, the film tends to enhance an appreciation of our perceptual faculties, particularly those of vision and hearing, as well as to encourage reflection on what we have experienced through our senses while watching the film. But Kubrick’s masterwork leads us beyond the borders of our conventional world

Terminator-Fear and the Paradox of Fiction from: The Philosophy of Science Fiction Film
Author(s) Holt Jason
Abstract: Some of the most vividly unnerving scenes in The Terminator(James Cameron, 1984) are those that present the Terminator’s point of view, giving us a sense of what it would be like to be the Terminator, to see the world as it does, to have not only artificial intelligence but also, more disturbingly, artificial consciousness. The judicious use of the subjective camera is an especially effective technique when appropriately modified to evoke alien perspectives, those radically unlike our own. The Terminator’s visual field is infrared, with heads-up displays for attentional shift and focus, information processing of different kinds, decision-making menus,

Imagining the Future, Contemplating the Past: from: The Philosophy of Science Fiction Film
Author(s) Palmer R. Barton
Abstract: A defining feature of science fiction is that such works of imaginative realism (a potent stylistic brew of perhaps irreconcilable elements) speculate about some future age or alternative, extraterrestrial world. That imagined place and time is characterized essentially by “advancements” in science that plausibly explore the consequences of what is now known and actively researched (in such areas as artificial intelligence, genetic manipulation, space travel, pharmacology, and so forth). The difference between the reader’s implied present and the postulated alternative results from the technological manipulation of the natural environment and human experience that such acquired knowledge makes possible.

The Matrix, the Cave, and the Cogito from: The Philosophy of Science Fiction Film
Author(s) Conard Mark T.
Abstract: Thomas Anderson, computer programmer and hacker, learns that everything he thought he knew about the world and his life is false, that he’s been deceived. Further, he discovers that he and most of his fellow human beings are enslaved in a way that he never could have imagined and that he is the chosen One, the savior who will lead them out of the slavery of ignorance and to enlightenment and understanding. Interestingly, René Descartes asks us to imagine a similar all-encompassing deception, and Plato famously writes in the Republicabout just such an escape from bondage and a journey

Book Title: The Philosophy of Neo-Noir- Publisher: The University Press of Kentucky
Author(s): Conard Mark T.
Abstract: Film noir is a classic genre characterized by visual elements such as tilted camera angles, skewed scene compositions, and an interplay between darkness and light. Common motifs include crime and punishment, the upheaval of traditional moral values, and a pessimistic stance on the meaning of life and on the place of humankind in the universe. Spanning the 1940s and 1950s, the classic film noir era saw the release of many of Hollywood's best-loved studies of shady characters and shadowy underworlds, including Double Indemnity, The Big Sleep, Touch of Evil, and The Maltese Falcon. Neo-noir is a somewhat loosely defined genre of films produced after the classic noir era that display the visual or thematic hallmarks of the noir sensibility. The essays collected in The Philosophy of Neo-Noir explore the philosophical implications of neo-noir touchstones such as Blade Runner, Chinatown, Reservoir Dogs, Memento, and the films of the Coen brothers. Through the lens of philosophy, Mark T. Conard and the contributors examine previously obscure layers of meaning in these challenging films. The contributors also consider these neo-noir films as a means of addressing philosophical questions about guilt, redemption, the essence of human nature, and problems of knowledge, memory and identity. In the neo-noir universe, the lines between right and wrong and good and evil are blurred, and the detective and the criminal frequently mirror each other's most debilitating personality traits. The neo-noir detective -- more antihero than hero -- is frequently a morally compromised and spiritually shaken individual whose pursuit of a criminal masks the search for lost or unattainable aspects of the self. Conard argues that the films discussed in The Philosophy of Neo-Noir convey ambiguity, disillusionment, and disorientation more effectively than even the most iconic films of the classic noir era. Able to self-consciously draw upon noir conventions and simultaneously subvert them, neo-noir directors push beyond the earlier genre's limitations and open new paths of cinematic and philosophical exploration.
Link: http://www.jstor.org/stable/j.ctt2jcts3

“Anything Is Possible Here”: from: The Philosophy of Neo-Noir
Author(s) Murray Patrick
Abstract: Classic noir crests, according to Raymond Borde and Etienne Chaumeton, in the late 1940s, when the uplift expected from entertainment during the war effort ends. Noir, in Borde and Chaumeton’s view, is inextricable from the mood of disillusionment. As James Naremore describes their thinking about noir films: “Such pictures functioned as a critique of savage capitalism.”¹ This essay considers how the everyday, if unseen, compulsions of capitalism shape neo-noir and distinguish it from classic noir. Art may express the defining shape of its world, as Hegel teaches, but historical materialism reminds us that human life is conditioned by historically changing

Book Title: The Philosophy of Spike Lee- Publisher: The University Press of Kentucky
Author(s): Conard Mark T.
Abstract: Over his twenty-plus year tenure in Hollywood, Spike Lee has produced a number of controversial films that unapologetically confront sensitive social issues, particularly those of race relations and discrimination. Through his honest portrayals of life's social obstacles, he challenges the public to reflect on the world's problems and divisions. The innovative director created a name for himself with feature films such as Do the Right Thing(1989) andMalcolm X(1992), and with documentaries such as4 Little Girls(1997) andWhen the Levees Broke(2006), breaking with Hollywood's reliance on cultural stereotypes to portray African Americans in a more realistic light. The director continues to produce poignant films that address some of modern society's most important historical movements and events.
Link: http://www.jstor.org/stable/j.ctt2jcwgn

Transcendence and Sublimity in Spike Lee’s Signature Shot from: The Philosophy of Spike Lee
Author(s) Abrams Jerold J.
Abstract: In most of his films, Spike Lee includes a shot of an individual silently floating forward toward the viewer. Lee calls this his “signature shot.”¹ Before the signature shot, the on-screen world appears interconnected and real. But then suddenly realism fades and the character enters a different mode of space-time as if temporarily removed from gravity and the present. The character appears to leave the film and traverse the boundary between screen and viewer like an object in a 3-D movie or like the viewer’s imagination itself, which also traverses this boundary to immerse itself in the film. In this

Book Title: The Governance of Common Property in the Pacific Region- Publisher: ANU E Press
Author(s): Larmour Peter
Abstract: In a region where mining, forestry, fish and other primary resources are so basic to income, employment and national prosperity, an understanding of rights to land, water and minerals is fundamental. Tenure regimes in the Asia-Pacific region are vastly more diverse and complex than in those of any other part of the world for comparable population numbers. These studies will overcome the simplistic misunderstandings that have obscured understanding in so many instances. This book provides an up-to-date overview of the main patterns of indigenous property rights, particularly those held by corporate groups, in the South Pacific Forum region (Australia, New Zealand and the independent Pacific island nations) plus a valuable comparative chapter on Canada. It explores the relative success and failure of a variety of approaches to the management of these complex systems, and offers insights and suggestions for the amelioration of present and likely future stresses in the systems. It is a valuable contribution to the understanding of both governance and property, and to the effective sociopolitical development of the region. - Ron Crocombe, Emeritus Professor, University of the South Pacific
Link: http://www.jstor.org/stable/j.ctt2tt1cd

7 Common property and regional sovereignty: from: The Governance of Common Property in the Pacific Region
Author(s) Usher Peter J.
Abstract: In a world where even nation–states have declining power and authority in the face of global markets, international trade agreements, and harmonised laws and regulations, what does sovereignty mean at the subnational level? And what is the connection between common property and sovereignty at the subnational level? What challenges and opportunities confront minority indigenous populations in these contemporary circumstances? The situation of aboriginal peoples in Canada provides distinctive perspectives on these questions. In our country, new understandings are being reached, new arrangements forged and implemented, but also, new difficulties and challenges are emerging.

8 Property, sovereignty and self-determination in Australia from: The Governance of Common Property in the Pacific Region
Author(s) Reynolds Henry
Abstract: The concept of national sovereignty is under siege in many parts of the world as states lose power from above to global markets and global organisations and are challenged from below by regions, minorities and entrapped nations. Such developments are particularly apparent in Europe with the break-up of the Soviet Union, Yugoslavia and Czechoslovakia, and with the ceding of power within the European Union to the Commission, the Parliament and the Court. At the same time regions are asserting new or rediscovered identities.

CHAPTER 1 Wholeness through Science, Justice, and Love from: In Search of the Whole
Author(s) Byrne Patrick H.
Abstract: For as long as I can remember, I have loved science. Even before I knew that science was the category, I loved learning about the universe and just about everything within it. I think I was probably born with this love, but I was also fortunate to come of age in the late 1950s and 1960s, when science permeated the cultural atmosphere around me. The United States was then engaged in a great romance with science, and there was a rich and steady flow of scientific writing to stimulate my passion for learning about the natural world. Scientists were constantly

CHAPTER 6 The “Real World” of Business from: In Search of the Whole
Author(s) Stebbins J. Michael
Abstract: At its root systematic theology is the effort to produce a fully integrated Christian worldview. It is carried out from the perspective of faith (in Anselm of Canterbury’s famous twelfth-century formulation theology is found fides quaerens intellectum, “faith seeking understanding”). Systematic theology takes as given the truth of

Book Title: Building a Better Bridge-Muslims, Christians, and the Common Good
Publisher: Georgetown University Press
Author(s): Ipgrave Michael
Abstract: Building a Better Bridgeis a record of the fourth "Building Bridges" seminar held in Sarajevo in 2005 as part of an annual symposium on Muslim-Christian relations cosponsored by Georgetown University and the Archbishop of Canterbury. This volume presents the texts of the public lectures with regional presentations on issues of citizenship, religious believing and belonging, and the relationship between government and religion-both from the immediate situation in Bosnia-Herzegovina and from three contexts further afield: Britain, Malaysia, and West Africa. Both Christian and Muslim scholars propose key questions to be faced in addressing the issue of the common good. How do we approach the civic sphere as believers in particular faiths and as citizens of mixed societies? What makes us who we are, and how do our religious and secular allegiances relate to one another? How do we accommodate our commitment to religious values with acknowledgment of human disagreement, and how can this be expressed in models of governance and justice? How are we, mandated by scriptures to be caretakers, to respond to the current ecological and economic disorder of our world? Michael Ipgrave and his contributors do not claim to provide definitive answers to these questions, but rather they further a necessary dialogue and show that, while Christian and Islamic understandings of God may differ sharply and perhaps irreducibly, the acknowledgment of one another as people of faith is the surest ground on which to build trust, friendship, and cooperation.
Link: http://www.jstor.org/stable/j.ctt2tt50w

Chapter 2 Seeking the Common Good from: Building a Better Bridge
Author(s) Azumah John
Abstract: For Christians and for Muslims, religion is not just a question of belonging to a community; it is also a force that seeks to contribute to the transformation of society. Muslims and Christians alike know themselves to be mandated by divine imperatives, informed by divine values, which must be offered to the task of reshaping the world in which they live. It is questionable indeed whether the process of interpretation and application that enables this can be straightforward even in religiously homogeneous contexts; it certainly is much more complex in societies marked by both religious diversity and a measure of

Chapter 3 Caring Together for the World We Share from: Building a Better Bridge
Author(s) Nayed Aref Ali
Abstract: The four essays presented in this chapter all address, in light of the Christian and Muslim faiths, the interaction of human communities with the world all share. While rooted in the distinctive affirmations of their respective religious traditions, all four can be described as being in the broad sense ecumenical in that their field of vision is the whole inhabited world, the oikoumene. Moreover, they focus on two particularly urgent areas of concern that arise from humans’ dwelling together in the shared home, the oikos, which is the world. Thus Rowan Williams and Tim Winter both tackle the theological challenge

Conclusion from: Building a Better Bridge
Author(s) Ipgrave Michael
Abstract: Dear God, is there anything alike in the world?¹

Book Title: Power and the Past-Collective Memory and International Relations
Publisher: Georgetown University Press
Author(s): Shain Yossi
Abstract: Only recently have international relations scholars started to seriously examine the influence of collective memory on foreign policy formation and relations between states and peoples. The ways in which the memories of past events are interpreted, misinterpreted, or even manipulated in public discourse create the context that shapes international relations. Power and the Pastbrings together leading history and international relations scholars to provide a groundbreaking examination of the impact of collective memory. This timely study makes a contribution to developing a theory of memory and international relations and also examines specific cases of collective memory's influence resulting from the legacies of World War II, the Holocaust, and September 11. Addressing concerns shared by world leaders and international institutions as well as scholars of international studies, this volume illustrates clearly how the memory of past events alters the ways countries interact in the present, how memory shapes public debate and policymaking, and how memory may aid or more frequently impede conflict resolution.
Link: http://www.jstor.org/stable/j.ctt2tt597

Introduction: from: Power and the Past
Author(s) Shain Yossi
Abstract: Collective memories have long influenced domestic politics and especially international affairs—a fact most recently exemplified by the terrorist attacks on the United States on September 11, 2001. The events and the memories resulting from them became powerful motivating forces for Americans almost overnight. At home, an infrastructure of commemoration quickly arose—in films like United 93 (2006); memorials including one unveiled at the Pentagon in September 2008 and the Tribute World Trade Center Visitor Center opened in 2006; and even in political campaign discourse, as at the 2008 Republican National Convention.¹ Yet, as with other collective memories worldwide, there

Chapter 1 Collective Memory as a Factor in Political Culture and International Relations from: Power and the Past
Author(s) Langenbacher Eric
Abstract: For years, observers have identified a so-called memory boom among scholars and in many societies worldwide—a boom that the September 11, 2001, terrorist attacks have only intensified.¹ In some countries the memory of traumatic events is still raw, and processes of settling accounts linger in the current political agenda. Elsewhere, where the seminal events on which collective memories rest are further in the past, the issues involve debating and institutionalizing an appropriate culture of memory and collective identity for future generations. Sometimes the individual and collective wounds fester, waiting for necessary healing through political and judicial processes. Other times

Chapter 4 Building Up a Memory: from: Power and the Past
Author(s) Beker Avi
Abstract: A unique conference took place in Stockholm at the end of January 2000. Forty-three heads of states and foreign ministers, together with world leading historians and educators, gathered for three days to discuss education and commemoration of the Holocaust. The eight hundred journalists who joined U.S. president Bill Clinton, European leaders, and other world leaders provided an additional dimension to the extraordinary awakening of world interest in the events of the Holocaust, more than fifty years later.

Chapter 9 Of Shrines and Hooligans: from: Power and the Past
Author(s) Berger Thomas U.
Abstract: In the early years of the twenty-first century, as the world confronts terrifying new security threats in the shape of international terrorism and the spread of weapons of mass destruction, international relations in East Asia remain mired in disputes over the past. At the soccer final of the Asian games in August 2004, the Chinese government had to deploy six thousand heavily armed riot policemen to quell enraged Chinese soccer hooligans who burned the Japanese flag, pelted innocent Japanese spectators with abuse, and threatened to attack the Japanese embassy. The reason given by the fans for their rampage?—Japan’s failure

Introduction from: Theology and the Boundary Discourse of Human Rights
Abstract: I came to this research with a worldview that has been profoundly enriched by living and working in the Caribbean and in

Book Title: Telling Stories-Language, Narrative, and Social Life
Publisher: Georgetown University Press
Author(s): Nylund Anastasia
Abstract: Narratives are fundamental to our lives: we dream, plan, complain, endorse, entertain, teach, learn, and reminisce through telling stories. They provide hopes, enhance or mitigate disappointments, challenge or support moral order and test out theories of the world at both personal and communal levels. It is because of this deep embedding of narrative in everyday life that its study has become a wide research field including disciplines as diverse as linguistics, literary theory, folklore, clinical psychology, cognitive and developmental psychology, anthropology, sociology, and history. In Telling Storiesleading scholars illustrate how narratives build bridges among language, identity, interaction, society, and culture; and they investigate various settings such as therapeutic and medical encounters, educational environments, politics, media, marketing, and public relations. They analyze a variety of topics from the narrative construction of self and identity to the telling of stories in different media and the roles that small and big life stories play in everyday social interactions and institutions. These new reflections on the theory and analysis of narrative offer the latest tools to researchers in the fields of discourse analysis and sociolinguistics.
Link: http://www.jstor.org/stable/j.ctt2tt629

Introduction from: Telling Stories
Author(s) DE FINA ANNA
Abstract: NARRATIVES ARE FUNDAMENTAL to our lives. We dream, plan, complain, endorse, entertain, teach, learn, and reminisce by telling stories. They provide hopes, enhance or mitigate disappointments, challenge or support moral order, and test out theories of the world at both personal and communal levels. Given this broad swath of uses and meanings, it should not be surprising that narratives have been studied in many different disciplines: linguistics, literary theory, folklore, clinical psychology, cognitive and developmental psychology, anthropology, sociology, and history. And in the past few years, we find that narrative has become part of the public imagination and has provided

6 A Tripartite Self-Construction Model of Identity from: Telling Stories
Author(s) COHEN LEOR
Abstract: THE PURPOSE of this study is to explore how people negotiate their place in the world through the discursive manipulations of identity. A social constructionist perspective is assumed, where identity is constructed online through discourse in social interaction. Constructionism views identity as a dynamic, fluid, multiplicitous construct able to adjust to the demands of the almost infinite array of contexts. Interactional sociolinguistics emerged out of a constructionist framework (De Fina, Schiffrin, and Bamberg 2006, 1–6), where the microanalysis of discourse affords diverse opportunities to uncover that which would otherwise be rationally invisible (Garfinkel 1967, vii; Shotter 1993, 102). This

16 Multimodal Storytelling and Identity Construction in Graphic Narratives from: Telling Stories
Author(s) HERMAN DAVID
Abstract: WHEN THEY FOUNDED the field of narratology in the middle to late 1960s, structuralist theorists of narrative failed to come to terms with two dimensions of narrative that constitute focal concerns of this chapter: on the one hand, the referential or world-creating potential of stories; on the other hand, the issue of medium-specificity, or the way storytelling practices, including those bearing on world creation, might be shaped by the expressive capacities of a given semiotic environment. Exploration of both of these dimensions of narrative has played a major role in the advent of “postclassical” approaches to the study of stories

17 The Role of Style Shifting in the Functions and Purposes of Storytelling: from: Telling Stories
Author(s) NAZIKIAN FUMIKO
Abstract: ANIME IS A STYLE OF ANIMATION, commonly referred to as Japanese animation, that is popular not only in Japan but around the world. This popularity is in part due to the intriguing stories and the interesting roles played by anime characters. Using a discourse-based microanalysis, this chapter examines the role of speech styles in the context of storytelling, especially focusing on the role of style shifting in Japanese. Using anime as data, I attempt to show how people choose certain linguistic resources to present various images of themselves or others to fulfill various communicative goals. More specifically, I investigate a

Book Title: The Sexual Person-Toward a Renewed Catholic Anthropology
Publisher: Georgetown University Press
Author(s): Lawler Michael G.
Abstract: Two principles capture the essence of the official Catholic position on the morality of sexuality: first, that any human genital act must occur within the framework of heterosexual marriage; second, each and every marriage act must remain open to the transmission of life. In this comprehensive overview of Catholicism and sexuality, theologians Todd A. Salzman and Michael G. Lawler examine and challenge these principles. Remaining firmly within the Catholic tradition, they contend that the church is being inconsistent in its teaching by adopting a dynamic, historically conscious anthropology and worldview on social ethics and the interpretation of scripture while adopting a static, classicist anthropology and worldview on sexual ethics. While some documents from Vatican II, like Gaudium et spes("the marital act promotes self-giving by which spouses enrich each other"), gave hope for a renewed understanding of sexuality, the church has not carried out the full implications of this approach. In short, say Salzman and Lawler: emphasize relationships, not acts, and recognize Christianity's historically and culturally conditioned understanding of human sexuality.The Sexual Persondraws historically, methodologically, and anthropologically from the best of Catholic tradition and provides a context for current theological debates between traditionalists and revisionists regarding marriage, cohabitation, homosexuality, reproductive technologies, and what it means to be human. This daring and potentially revolutionary book will be sure to provoke constructive dialogue among theologians, and between theologians and the Magisterium.
Link: http://www.jstor.org/stable/j.ctt2tt69p

Chapter One Sexual Morality in the Catholic Tradition: from: The Sexual Person
Abstract: Human sexual activity and the sexual ethics that seeks to order it are both sociohistorical realities and are, therefore, subject to historicity, the quality of the human animal that follows inevitably from his and her situation in real time and space and “provides him with a [human] world that he must accept in freedom.”¹ Before we embark on a presentation of contemporary Catholic sexual anthropology and ethics, therefore, it behooves us to look at their past history. In this chapter we do that in two stages. First, and briefly because it is already well known and well documented, we consider

Book Title: Ethics in Light of Childhood- Publisher: Georgetown University Press
Author(s): Wall John
Abstract: Childhood faces humanity with its own deepest and most perplexing questions. An ethics that truly includes the world's childhoods would transcend pre-modern traditional communities and modern rational autonomy with a postmodern aim of growing responsibility. It would understand human relations in a poetic rather than universalistic sense as openly and interdependently creative. As a consequence, it would produce new understandings of moral being, time, and otherness, as well as of religion, rights, narrative, families, obligation, and power. Ethics in Light of Childhoodfundamentally reimagines ethical thought and practice in light of the experiences of the third of humanity who are children. Much like humanism, feminism, womanism, and environmentalism, Wall argues, a new childism is required that transforms moral thinking, relations, and societies in fundamental ways. Wall explores childhood's varied impacts on ethical thinking throughout history, advances the emerging interdisciplinary field of childhood studies, and reexamines basic assumptions in contemporary moral theory and practice. In the process, he does not just apply ethics to childhood but applies childhood to ethics-in order to imagine a more expansive humanity.
Link: http://www.jstor.org/stable/j.ctt2tt6ww

Chapter 6 The Generative Family from: Ethics in Light of Childhood
Abstract: A SECOND WAY TO consider some of the practical implications of childism is to think about the ethical dimensions of life in families. Of course, discussion of children has historically included families centrally. From the point of view of childhood, it is clearly important for human beings to take part in close kin networks. The birth of each new person in the world is, in a way, the rebirth of family: a bodily bond to a mother and father, an emotional and economic bond to a household, a genetic bond to a larger ancestry, and a cultural bond to a

Book Title: The Princeton Encyclopedia of Poetry and Poetics-Fourth Edition
Publisher: Princeton University Press
Author(s): Slessarev Alexandra
Abstract: Thoroughly revised and updated by a new editorial team for twenty-first-century students, scholars, and poetsMore than 250 new entries cover recent terms, movements, and related topicsBroader international coverage includes articles on the poetries of more than 110 nations, regions, and languagesExpanded coverage of poetries of the non-Western and developing worldsUpdated bibliographies and cross-referencesNew, easier-to-use page designFully indexed for the first time
Link: http://www.jstor.org/stable/j.ctt2tt8jz

Book Title: The Furies-Violence and Terror in the French and Russian Revolutions
Publisher: Princeton University Press
Author(s): MAYER ARNO J.
Abstract: In his sweeping yet close comparison of the world's two transnational revolutions, Mayer follows their unfolding--from the French Declaration of the Rights of Man and the Bolshevik Declaration of the Rights of the Toiling and Exploited Masses; the escalation of the initial violence into the reign of terror of 1793-95 and of 1918-21; the dismemberment of the hegemonic churches and religion of both societies; the "externalization" of the terror through the Napoleonic wars; and its "internalization" in Soviet Russia in the form of Stalin's "Terror in One Country." Making critical use of theory, old and new, Mayer breaks through unexamined assumptions and prevailing debates about the attributes of these particular revolutions to raise broader and more disturbing questions about the nature of revolutionary violence attending new foundations.
Link: http://www.jstor.org/stable/j.ctt2tt8x8

CHAPTER 9 Peasant War in France: from: The Furies
Abstract: The Vendée was in essence a civil war, and it is this fact of civil war which accounts for its singular fury. If war is hell, then civil war belongs to hell’s deepest and most infernal regions. Except for the two world wars of the twentieth century, which were partly civil wars, Montaigne’s lapidary formulation stands: “foreign war is a much milder evil than civil war.”¹ Of course, this axiom is counterbalanced by Montesquieu’s reflection that “unrest within a country is preferable to the calm of despotism.”² In any case, in a long-term and universal perspective, civil war is “the

CHAPTER 10 Peasant War in Russia: from: The Furies
Abstract: In considering the eruption of peasant resistance in the Russian Revolution from 1917 to 1921–22, two points need to be stressed at the outset. The first is the bare fact that in 1917 Russia was even more rural and agricultural than France in 1789. Close to 85 percent of the population lived in the countryside and made its living on or from the land. Even large sectors of the urban population were first-generation ex-peasants, with strong attachments to their native villages. Perforce the imperial army was a peasant army. In social, cultural, and religious terms, the world of the

Book Title: Being in the World-Dialogue and Cosmopolis
Publisher: The University Press of Kentucky
Author(s): Dallmayr Fred
Abstract: In Being in the World, noted political theorist Fred Dallmayr explores the globe's transition from the traditional Westphalian system of states to today's interlocking cosmopolitan network. Drawing upon sacred scriptures as well as the work of ancient philosophers such as Plato and Aristotle and more recent scholars such as Martin Heidegger, Hans-Georg Gadamer, and Raimon Panikkar, this book delves into what Dallmayr calls "being in the world," seen as an aspect of ethical-political engagement. Rather than lamenting current problems, he suggests addressing them through civic education and cosmopolitan citizenship. Dallmayr advocates a politics of the common good, which requires the cultivation of public ethics, open dialogue, and civic responsibility.
Link: http://www.jstor.org/stable/j.ctt2tv6pd

Introduction from: Being in the World
Abstract: By now it is a commonplace—a widely accepted commonplace—to say that we live in an age of globalization, that the world is steadily shrinking, and that people around the globe are increasingly pushed together. The saying has a ring of correctness or plausibility. What is correct is that financial markets are relentlessly expanding, that complex information networks are encircling the world, and that military weaponry is stretching around the globe (and capable of annihilating it many times over). What is not often noted is that the correctness of the saying conceals as much as it reveals. Underneath the

1. Being in the World: from: Being in the World
Abstract: Our age of globalization conjures up a host of challenging problems, mostly of a cultural, economic, and political nature. A steadily expanding literature deals with these problems. What is not often noticed is that globalization also harbors terminological and semantic quandaries. We know at least since Copernicus and Galileo that our Earth is a “globe” and not a flattened landscape. Given this knowledge, what does it mean that our habitat is “globalized” in our time? Surely, its physical “global” shape is not modified. In aggravated form, similar semantic problems beset other terms often used as equivalents: like worldorearth.

4. Humanizing Humanity: from: Being in the World
Abstract: This is indeed a momentous gathering: the first “World Humanities Forum,” the first international meeting designed to underscore the importance of the humanities in our world.¹ And significantly, the gathering is called and organized by UNESCO, that institutional branch of the world community whose assigned task is the promotion of global learning and education. As we read in the charter establishing that world body (in 1946): “The wide diffusion of culture, and the education of humanity for justice and liberty and peace are indispensable to the dignity of man.”² To be sure, education whose promotion is entrusted to UNESCO is

6. Befriending the Stranger: from: Being in the World
Abstract: Cosmopolitanism has a difficult relation with borders or boundaries. It cannot completely discard borders or bounded limits—without turning into an extraterrestrial enterprise or a mere flight of fancy. But it can also not blithely accept them, preferring instead to treat them as moving horizons. This dilemma is endemic to human living and thinking. Clearly, our thinking—that is, our attempt to understand the world—inevitably proceeds from certain bounded premises, certain taken-for-granted assumptions or frames of significance—whose precise contours, however, remain amorphous and open-ended. Even if, hypothetically, we should be able to fix or determine the initial framework,

11. Radical Changes in the Muslim World: from: Being in the World
Abstract: History defies linearity. In a time when, at least in the Western world, major issues appeared to be settled and some even predicted the “end of history,” drama has suddenly erupted elsewhere—and especially in the Muslim world. A political arena that in many respects seemed relatively stagnant has unexpectedly been gripped by radical turmoil and revolutionary fervor. This does not mean that such turmoil is ever completely unprepared or unmotivated. Contrary to their portrayal (by some academics) as near-apocalyptic interruptions beyond intelligibility, revolutions have precursors or conditioning factors; usually they are the product of a deep social malaise, of

12. Opening the Doors of Interpretation: from: Being in the World
Abstract: Interpretation is sometimes greatly underrated or undervalued; frequently it is seen as a mere method or subordinate tool of research. This view is seriously mistaken—as I shall try to show here mainly with regard to religious faith. As we know, the so-called Abrahamic religions—Judaism, Christianity, and Islam—are based in large measure on divine revelation, that is, on a message reaching human beings from “another shore.” In the case of Islam, the Qur’an is even considered by most pious Muslims as the direct and unmediated “word” of God. Nor is this assumption restricted to the three cited world

Chapter 12 IMMIGRANTS FROM A DEEPER SOUTH from: Covering for the Bosses
Abstract: When Mexican artist Diego Rivera traveled to the great metropolis of New York City during the Great Depression, he was both “amazed and appalled” at the shantytowns, breadlines, starvation, and suicides that he found to be endemic to a city that was for non-natives like him the very symbol of the United States. As New York journalist Pete Hamill wrote in his book on Rivera in 1999, the heavy-set, cigar-chomping, “‘big-jowled paisano’” and world-famous muralist proceeded to paint his conflicting views in one of his most compelling works, Frozen Assets. The painting is a haunting depiction of the American metropolis

Book Title: Faulkner and His Contemporaries- Publisher: University Press of Mississippi
Author(s): URGO JOSEPH R.
Abstract: Faulkner and His Contemporariesexplores the relationship between the Nobel laureate, ensconced in his "postage stamp of native soil," and the world of letters within which he created his masterpieces.
Link: http://www.jstor.org/stable/j.ctt2tvgm1

Invisible Men: from: Faulkner and His Contemporaries
Author(s) Hale Grace Elizabeth
Abstract: In the 1950s, William Faulkner was finally famous. The Noble Prize in 1950 and the National Book Award and Pulitzer several years later had given him a celebrity at home he had long enjoyed abroad. On a State Department trip to Brazil, Faulkner eloquently argued that the world needed to address racial conflict, its most pressing problem. For a moment, that elusive identity, the public man of letters, seemed within his grasp.²

THE GENESIS OF CHARLES JOHNSON’S PHILOSOPHICAL FICTION from: Charles Johnson
Author(s) SELZER LINDA
Abstract: If historically the line between fiction and philosophy has often been blurred—as Plato’s dialogues, Nietzsche’s aphorisms, and the twentieth-century proliferation of existentialist literature in a number of genres all attest—this is especially true in the case of African American philosophy, which by necessity in America has had its roots in nonacademic forms of writing. As John P. Pittman points out in African American Perspectives and Philosophical Traditions(1997), to define philosophy only in terms of a specialist discourse is to leave out “an entire world of intellectual life, and for traditionally excluded groups, any ‘representation’ at all” (xii).

“IN-ITSELF-FOR-ME” from: Charles Johnson
Author(s) CHANDLER GENA
Abstract: In October 1999, New York’s Brooklyn Museum became the staging ground for an important exhibition of Britain’s new and emerging young artists. The museum’s director, Arnold Lehman, marked the exhibition as “the most creative energy [in art] that’s come out of Great Britain in a very long time” (“The Art of Controversy”). That exhibition, “Sensation: Young British Artists from the Saatchi Collection,” represented an official American “coming-out” party for a collection of contemporary British artists who were challenging the boundaries of taste and aesthetics in the contemporary art world while simultaneously challenging the historical biases against the value of British

Book Title: West African Drumming and Dance in North American Universities-An Ethnomusicological Perspective
Publisher: University Press of Mississippi
Author(s): DOR GEORGE WORLASI KWASI
Abstract: In the first-ever ethnographic study of West African drumming and dance in North American universities the author documents and acknowledges ethnomusicologists, ensemble directors, students, administrators, and academic institutions for their key roles in the histories of their respective ensembles. Dor collates and shares perspectives including debates on pedagogical approaches that may be instructive as models for both current and future ensemble directors and reveals the multiple impacts that participation in an ensemble or class offers students. He also examines the interplay among historically situated structures and systems, discourse, and practice, and explores the multiple meanings that individuals and various groups of people construct from this campus activity. The study will be of value to students, directors, and scholars as an ethnographic study and as a text for teaching relevant courses in African music, African studies, ethnomusicology/world music, African diaspora studies, and other related disciplines.
Link: http://www.jstor.org/stable/j.ctt2tvppp

INTRODUCTION from: West African Drumming and Dance in North American Universities
Abstract: West African Drumming and Dance in North American Universities: An Ethnomusicological Perspectiveexplores the strong existence of a world music ensemble and genre in the American academy. For, ever since Mantle Hood’s introduction of world music ensembles into the ethnomusicology program at the University of California at Los Angeles in the early 1960s, West African drumming and dance have gradually become part of the soundscapes and cultural lives of other institutions. Beginning in 1964 at both UCLA and Columbia University,¹ a good number of North American universities have vigorously and wholeheartedly embraced the teaching, learning, promotion, support, performance, and reception

6 A TRANSPLANTED MUSICAL PRACTICE FLOURISHING IN THE AFRICAN DIASPORA from: West African Drumming and Dance in North American Universities
Abstract: In chapter 1 I provided a historical overview of the fate of West African drums and drumming traditions in the African diaspora, tracing the changes that marked its diachronic trajectory, and then contrasting the period of absence to that of presence. Chapter 6 focuses on the presence. It explores what I metaphorically call the “fertility of the new cultural soil,” which resonates with the Ewe conception of establishing or founding a musical ensemble. Furthermore, West African dance drumming has developed into an important campus subculture of universities where it exists, along with other world music and canonic ensembles and bands.

7 WORLD MUSIC AND GLOBALIZATION from: West African Drumming and Dance in North American Universities
Abstract: Economic and political ideology stubbornly assume center-stage thematic positions in discourse on globalization. Accordingly, it is not surprising when a student who walks into my world music class after leaving a class discussion on the global economy at an International Studies Institute, for example, challenges his world music teacher (myself) for “falsely claiming” globalization for the domain of music cultures. Certainly, such may not be the reaction of students from cultural studies, diaspora studies, ethnomusicology, anthropology, and other culture-related cognate disciplines. Yet, the lesson I learned from this classroom scenario is not to take the understanding of popularly used concepts

POSTSCRIPT from: West African Drumming and Dance in North American Universities
Abstract: This book reverberates a body of phenomenological truths about traditional African music, and these include West African dance drumming (1) is one of Africa’s most compelling expressive art forms, (2) is the most researched subject matter (specifically, its rhythmic structure), (3) was a suppressed genre during the period of slavery in parts of the African diaspora, and (4) is a resurrected genre in the North American academy under the auspices of ethnomusicology and world music. And although the fourth point is the central focus of this book, my awareness and/or partial discussion of the other preceding truths have helped me

EIGHT Eternity and Time in St. Thomas Aquinas’s Lectures on St. John’s Gospel from: Reading John with St. Thomas Aquinas
Author(s) Lamb Matthew L.
Abstract: In commenting on John 3:24 “For he gives the Spirit without measure,” Aquinas makes the startling affirmation that the grace of Christ is not only more than sufficient to save the entire world, but that it is more than sufficient to save “even many worlds, if they were to exist” ( Ioan. 3, lect. 6, n. 544). To understand the concrete universality of Jesus Christ, the reader must overcome an all too contemporary tendency, rooted in nominalism, to oppose the universal and the particular, the metaphysical and the historical, as if one was only “conceptual” and the other “concrete.” In trinitarian

INTRODUCTION from: The Quest for God and the Good Life
Abstract: This book, like Lonergan’s own works, is written for those who care about such questions. It is written for those who have observed our world and celebrate what is good in it while lamenting what is not so good. It is written for those who love the world enough to be willing to work for its welfare, those willing to build themselves up in order to promote progress

1 The Natural World from: The Quest for God and the Good Life
Abstract: Deeply troubled by the Great Depression, two world wars, and modernity’s challenges to religion, Bernard Lonergan attempted to do for our age what Thomas Aquinas did for his—that is, to integrate the best of secular and sacred teaching in order to further the ongoing Catholic tradition of using both faith and reason to promote the common good and to participate in God’s work of redemption. Echoing centuries of the Catholic tradition’s esteem for secular and sacred, or natural and supernatural, forms of learning, Lonergan affirms that “God becomes known to us in two ways: as the ground and end

2 Insight and the Self-Correcting Process of Learning from: The Quest for God and the Good Life
Abstract: The previous chapter considered Lonergan’s understanding of the cosmos as a self-transcending, hierarchical order governed by emergent probability. Human beings are part of this cosmos. We have emerged from the creative world process of emergent probability. As a relatively late, higher-level emergence, humanity is a complex entity subject to both classical and statistical laws on multiple levels of being: physical, chemical, biological, and more uniquely human levels. With the advent of humanity two significant new things arrive in creation: (1) a creature’s ability to discover and work with classical and statistical laws, and thus to guide and accelerate emergent probability,

3 Transcendental Method: from: The Quest for God and the Good Life
Abstract: As we learned from the cosmological context of Lonergan’s anthropology, the world is ordered into a dynamic, interdependent hierarchy. Lower levels of recurrent schemes set the conditions for the more or less probable emergence and survival of higher recurrent schemes. Higher levels depend on the lower levels, but they also transcend or go beyond them. And they do so in a way that sublates the lower ones, or lifts them up into a greater, richer context that preserves and fulfills them. Lower levels are more essential to the whole, and higher levels are more excellent.

8 Grace from: The Quest for God and the Good Life
Abstract: But what does it mean for God to give God’s self to the world? This is complex and ultimately mysterious, for God is absolutely supernatural, as is God’s gift of Godself in grace. What does “absolutely supernatural” mean?

Sayyid Abū l-Aʿlāʾ Mawdūdī (1903–79) from: Tradition and Modernity
Author(s) Mawdūdī Sayyid Abū l-Aʿlāʾ
Abstract: 1. Secularism, that is irreligiousness or worldliness;

Lesslie Newbigin (1909–98) from: Tradition and Modernity
Author(s) Newbigin Lesslie
Abstract: The christian mission is the clue to world history, not in the sense that it is the “winning side” in the battle with the other forces of human history, but in the sense that it is the point at which the meaning of history is understood and at which men are required to make the final decisions about that meaning. It is, so to say, not the motor but the blade, not the driving force but the cutting edge. Christians do not go through the battles of history as the master race. They go through them as the servant people,

Newbigin and the Critique of Modernity from: Tradition and Modernity
Author(s) WESTON PAUL
Abstract: Following lesslie newbigin’s death in 1998, the obituary in The Times described him as “one of the foremost missionary statesmen of his generation,” and “one of the outstanding figures on the world Christian stage in the second half of the century.”¹ Born in 1909 to Quaker parents, he studied at Cambridge University and went to India in 1936 as an ordained missionary with the Church of Scotland. He spent the best part of thirty-eight years there until retirement in 1974. During his early years there, he was involved in the discussions that led to the formation of the ecumenical Church

Seyyed Hossein Nasr (1933– ) from: Tradition and Modernity
Author(s) Nasr Seyyed Hossein
Abstract: The contemporary muslim who lives in the far corners of the Islamic world and has remained isolated and secluded from the influence of modernism may be said to live still within a homogeneous world in which the tensions of life are those of normal human existence. But the Muslim who lives in the centres of the Islamic world touched in one degree or another by modernism lives within a polarized field of tension created by two contending world views and systems of values. This tension is often reflected within his mind and soul, and he usually becomes a house divided

Tariq Ramadan’s Tryst with Modernity: from: Tradition and Modernity
Author(s) RIZVI SAJJAD
Abstract: “Religion” may—or may not—be here to stay. As a “concept” (but which or whose exactly?), from one perspective it might seem to be losing its received reference (the transcendent, the world beyond, and the life hereafter) and its shared relevance (a unified view of the cosmos and all beings in it; a doctrine of the origin, purpose and end of all things; an alert, enlightened or redeemed sense of self; a practice and way of life), if it had

11 Massey and Culture: from: Genuine Multiculturalism
Abstract: There is then perceptually a problem with Canada as a practical and pragmatic entity, and there are problems in the way that we as citizens and critics imagined multiculturalism and its achievements. A being or consciousness is – in Hegel’s sense – in need of a tragic ending that offers an escape. The classical strain of thought in Western philosophy privileges acts and forbearances that are moral and ethical, qualities that we associate with the supersensible and with God, the absolute, the unchangeable, reason, and rationalism in a world that we thus treat as if it is the product of dual systems

Book Title: Truth Matters-Knowledge, Politics, Ethics, Religion
Publisher: MQUP
Author(s): Shuker Ronnie
Abstract: Why should we seek and tell the truth? Does anyone know what truth is? Many are skeptical about the relevance of truth. Truth Matters endeavours to show why truth is important in a world where the very idea of truth is contested. Putting philosophers in conversation with educators, literary scholars, physicists, political theorists, and theologians, Truth Matters ranges across both analytic and continental philosophy and draws on the ideas of thinkers such as Aquinas, Balthasar, Brandom, Davidson, Dooyeweerd, Gadamer, Habermas, Kierkegaard, Plantinga, Ricoeur, and Wolterstorff. Some essays attempt to provide a systematic account of truth, while others wrestle with the question of how truth is told and what it means to live truthfully. Contributors address debates between realists and anti-realists, explore issues surrounding relativism and constructivism in education and the social sciences, examine the politics of truth telling and the ethics of authenticity, and consider various religious perspectives on truth. Most scholars agree that truth is propositional, being expressed in statements that are subject to proof or disproof. This book goes a step farther: yes, propositional truth is important, but truth is more than propositional. To recognize how it is more than propositional is crucial for understanding why truth truly matters. Contributors include Doug Blomberg (ICS), Allyson Carr (ICS), Jeffrey Dudiak (King’s University College), Olaf Ellefson (York University), Gerrit Glas (VU University Amsterdam), Gill K. Goulding (Regis College), Jay Gupta (Mills College), Clarence Joldersma (Calvin College), Matthew J. Klaassen (ICS), John Jung Park (Duke University), Pamela J. Reeve (St. Augustine’s Seminary), Amy Richards (World Affairs Council of Western Michigan), Ronnie Shuker (ICS), Adam Smith (Brandeis University), John Van Rys (Redeemer University College), Darren Walhof (Grand Valley State University), Matthew Walhout (Calvin College), and Lambert Zuidervaart (ICS).
Link: http://www.jstor.org/stable/j.ctt32b7h7

3 The Jelly and the Shot: from: Truth Matters
Author(s) WALHOUT MATTHEW
Abstract: Bertrand Russell is reported to have said that there are two kinds of philosopher: one who sees the world as a bowl of jelly and another who sees it as a bucket of shot. Russell considered himself to have undergone a conversion from the former view to the latter in 1898, when he parted ways with his Hegelian friends and began to focus on quantificational logic.¹ He came to believe that in Hegel’s jelly-like world, philosophical analysis did not stand a chance, because things and facts and language were so holistically interconnected and susceptible to dialectical change that no one

15 Bedevilling Truth: from: Truth Matters
Author(s) DUDIAK JEFFREY
Abstract: At the risk of scandalizing my friends and colleagues with whom I live in the modern world, I begin with a story from the Christian scriptures, and if that were not enough, with a miracle story (that of the Gad’arene Demoniac Healed), and if that were not enough, a miracle story whose truth I am, moreover, affirming. I quote from the eighth chapter of Luke’s Gospel:¹

16 A Concept of Artistic Truth Prompted by Biblical Wisdom Literature from: Truth Matters
Author(s) SEERVELD CALVIN
Abstract: I propose to take a biblically led orientation on the matter of truth, and from that perspective try to elucidate the particular glory of imaginative, literary, and artistic historical truth telling in God’s world. I am self-consciously not presuming to present a universal approach, and I realize my tack as an octogenarian academic is shaped by a certain earthy, philosophical faith-thought tradition called reformationalthat, with relaxed seriousness, takes the Ruling ordering of God (Bασιλε̃ιατο͂υ θεο͂υ) as a driving focus for communal reflection and action.¹

15 Rhetoric, Hermeneutics, and Ideology-Critique from: Rhetoric and Hermeneutics in Our Time
Author(s) Palmer R. E.
Abstract: Philosophical hermeneutics takes as its task the opening up of the hermeneutical dimension in its full scope, showing its fundamental significance for our entire understanding of the world and thus for all the various forms in which this understanding manifests itself: from interhuman communication to manipulation of society; from personal experience by the individual in society to the way in which he encounters society; and from the tradition as it is built of religion and law, art and philosophy, to the revolutionary consciousness that unhinges the tradition through emancipatory reflection.

17 Reason and Rhetoric in Habermas’s Theory of Argumentation from: Rhetoric and Hermeneutics in Our Time
Author(s) Rehg William
Abstract: The late twentieth century presents an especially hostile environment for comprehensive accounts of reason. Precisely at a time when the dangers of social fragmentation and cross-cultural misunderstanding are becoming increasingly evident, the common bases for social integration and rational conflict adjudication seem to be disappearing in a postmodern, multicultural melee. The pluralization of worldviews and disenchantment with grand narratives, the suspicion of hasty ethnocentric generalization, and even the disciplinary specialization of inquiry itself encourage a general retreat into forms of relativism or narrow empiricism. As a result, it has become increasingly difficult to maintain a link between critical social theory,

5 Toward a “Materialist” Rhetoric: from: Rhetoric in an Antifoundational World
Author(s) Hill Michael
Abstract: In Walter Benjamin: or, Towards a Revolutionary Criticism, Terry Eagleton identifies two “epistemological options” which circumscribe the nettlesome encounter between antifoundationalist rhetoric and materialist critique. “Either the subject,” he writes, “is wholly on the ‘inside’ of its world of discourse, locked into its philosophico-grammatical forms, its very struggles to distantiate them ‘theoretically’ themselves the mere ruses of power and desire; or it can catapult itself free from this formation to a point of transcendental leverage from which it can discern absolute truth” (131). The termstranscendental, absolute, andfreeare, of course, meant as obvious caveats. Eagleton is trying here

Introduction from: The Uncertain Sciences
Abstract: It is hardly an original insight to say that we are humans, who wish to know not only the world around us but also ourselves. When what we

I On the Prehistory of Hermeneutics from: Introduction to Philosophical Hermeneutics
Abstract: The development of explicit hermeneutical reflection bears the signature of modernity. As shown above with reference to Nietzsche and Habermas, what distinguishes the modern world-picture is its consciousness of being perspectival. As soon as it becomes evident that worldviews do not merely duplicate reality as it is in itself, but are instead pragmatic interpretations embraced by our language-world, then hermeneutics comes into its own. Only with the advent of modernity has this occurred. For this reason, it is hardly accidental that the Latin word hermeneuticafirst emerges in the seventeenth century. Yet modern insights can be traced back to antiquity,

Excerpt from Letter to His Sister Vartoosh, 1942 from: Reading Abstract Expressionism
Author(s) GORKY ARSHILE
Abstract: Beloveds, the stuff of thought is the seed of the artist. Dreams form the bristles of the artist’s brush. And as the eye functions as the brain’s sentry, I communicate my most private perceptions through art, my view of the world. In trying to prove by the ordinary and the known, I create an inner infinity. I prove within the confines of the finite to create an infinity.

The Ideographic Picture from: Reading Abstract Expressionism
Author(s) NEWMAN BARNETT
Abstract: The Kwakiutl artist painting on a hide did not concern himself with the inconsequentials that made up the opulent social rivalries of the Northwest Coast Indian scene; nor did he, in the name of a higher purity, renounce the living world for the meaningless materialism of design. The abstract shape he used, his entire plastic language, was directed by a ritualistic will toward metaphysical understanding. The everyday realities he left to the toymakers; the pleasant play of nonobjective pattern, to the women basket weavers. To him a shape was a living thing, a vehicle for an abstract thought-complex, a carrier

Excerpt from ʺAbstract Expressionism: from: Reading Abstract Expressionism
Author(s) SHAPIRO CECILE
Abstract: The most surprising fact about American art in the late 1950s is the dearth of well-written published material critical of or hostile to Abstract Expressionism. Since a conspiracy is entirely unlikely—even Senator Joe McCarthy never claimed to have uncovered any in the art world—more likely possibilities must be examined. […]

The Market for Abstract Expressionism: from: Reading Abstract Expressionism
Author(s) ROBSON A. DIERDRE
Abstract: The immediate post–World War II years are taken to be those that mark the emergence not only of the United States as a major world power but also of new American artistic avant-garde, aggressively different in style and aesthetic from previous European modernism. Recently some attention has focused on how Abstract Expressionism came to critical prominence and on the political and cultural implications of this new avant-garde, due to the apparent congruence between an aesthetic that stressed individuality and vigour and the Cold War liberal ideology of the postwar Truman era, which equated these two characteristics with Western (American)

ʺIntroduction,ʺ ʺAbstract Expressionism and Afro-American Marginalisation,ʺ and ʺDissent During the McCarthy Periodʺ from: Reading Abstract Expressionism
Author(s) CRAVEN DAVID
Abstract: In many parts of the world, Abstract Expressionism signifies the ascendancy to cultural pre-eminence of United States art. Yet it is also viewed with disfavour or indifference by the majority of the people in the U.S. whose culture this art presumably represents.⁴ Equally paradoxical is the relation of Abstract Expressionism to contemporary Latin American art. At a time when U.S. intervention throughout the Americas has intensified, the receptivity of progressive Latin American artists to certain aspects of post-war U.S. art (even as these same artists vigorously oppose U.S. hegemony) raises new questions about the nature of art produced in the

[PART 3: Introduction] from: Hannah Arendt
Abstract: “THE WORLD AND THE PEOPLE WHO INHABIT IT ARE NOT the same. The world lies in between people,”¹ wrote Hannah Arendt, fully aware that a natural, untroubled “in-between” with one’s fellows had not been considered since Goethe’s time as the mark of great thinkers, or even as a condition greatly desired by them. To modern people, Lessing’s model man of genius— Sein glücklicher Geschmack ist der Geschmack der Welt(“his felicitous taste is the world’s taste”)—is an unknown. Even Lessing himself could not find a serene relation with the world such as the one that Goethe had attained. “His

CHAPTER 7 Being at Home in the World from: Hannah Arendt
Abstract: Hannah Arendt found Paris delightful in the spring of 1952, “warm, everywhere green trees.” “The city is more beautiful than ever,” she wrote to Blücher, inspiring in him a great homesickness for their first home together. A remarkably effective premier, Antoine Pinay, was beginning to put the Fourth Republic into economic order, and a feeling of confidence was apparent: “The French are once again happy, entirely different than two years ago.”¹ The city and its people relieved Arendt of much of the dark foreboding about the Weltlage(world situation) she had lived with during the year following the publication of

Book Title: Passage to Modernity-An Essay on the Hermeneutics of Nature and Culture
Publisher: Yale University Press
Author(s): Dupré Louis
Abstract: Did modernity begin with the Renaissance and end with post-modernity? In this book a distinguished scholar challenges both these assumptions. Louis Dupré discusses the roots, development, and impact of modern thought, tracing the fundamental principles of modernity to the late fourteenth century and affirming that modernity is still an influential force in contemporary culture.The combination of late medieval theology and early Italian humanism shattered the traditional synthesis that had united cosmic, human, and transcendent components in a comprehensive idea of nature. Early Italian humanism transformed the traditional worldview by its unprecedented emphasis on human creativity. The person emerged as the sole source of meaning while nature was reduced to an object and transcendence withdrew into a "supernatural" realm. Dupré analyzes this fragmentation as well as the writings of those who reacted against it-philosophers like Cusanus and Bruno, humanists like Ficino and Erasmus, theologians like Baius and Jansenius, mystics like Ignatius Loyola and Francis de Sales, and theosophists like Weigel and Boehme.Baroque culture briefly reunited the human, cosmic, and transcendent components, but since that time the disintegrating forces have increased in strength. Despite post-modern criticism, the principles of early modernity continue to dominate the climate of our time. Passage to Modernityis not so much a critique as a search for the philosophical meaning of the epochal change achieved by those principles.
Link: http://www.jstor.org/stable/j.ctt32bm6t

Chapter 9 A Provisional Synthesis from: Passage to Modernity
Abstract: In this final chapter I shall consider three responses to the religious predicament that, at least temporarily, succeeded in reuniting modern culture with its transcendent component. We can hardly speak of a single movement since a variety of individuals and groups belonging to different camps worked, for often opposite reasons, toward the goal of restoring an all-inclusive religious vision to their world. The pursuit of that common vision gave birth to a new Christian humanism in the Reformation as well as in the Counter-Reformation. It included Catholics and Protestants, mystics and Baroque artists. In differing degrees and by different methods

Conclusion from: Passage to Modernity
Abstract: Modernity is an eventthat has transformed the relation between the cosmos, its transcendent source, and its human interpreter. To explain this as the outcome of historical precedents is to ignore its most significant quality—namely, its success in rendering all rival views of the real obsolete. Its innovative power made modernity, which began as a local Western phenomenon, a universal project capable of forcing its theoretical and practical principles on all but the most isolated civilizations. “Modern” has become the predicate of a unified world culture.

Book Title: Care of the Psyche-A History of Psychological Healing
Publisher: Yale University Press
Author(s): JACKSON STANLEY W.
Abstract: In this book, a distinguished historian of medicine surveys the basic elements that have constituted psychological healing over the centuries. Dr. Stanley W. Jackson shows that healing practices, whether they come from the worlds of medicine, religion, or philosophy, share certain elements that transcend space and time.Drawing on medical writings from classical Greece and Rome to the present, as well as on philosophical and religious writings, Dr. Jackson shows that the basic ingredients of psychological healing-which have survived changes of name, the fall of their theoretical contexts, and the waning of social support in different historical eras-are essential factors in our modern psychotherapies and in healing contexts in general.
Link: http://www.jstor.org/stable/j.ctt32bpqz

2 Psychological Healing in Ancient Greece and Rome from: Care of the Psyche
Abstract: The ancients believed the world to be inhabited by demons, spirits, evil forces, and gods who were potentially malevolent or potentially benevolent factors in the life of a person and a culture. And

Book Title: Rhetorical Invention and Religious Inquiry-New Perspectives
Publisher: Yale University Press
Author(s): OLMSTED WENDY
Abstract: This exceptional collection of writings offers for the first time a discussion among leading thinkers about the points at which rhetoric and religion illuminate and challenge each other. The contributors to the volume are eminent theorists and critics in rhetoric, theology, and religion, and they address a variety of problems and periods.Together these writings shed light on religion as a human quest and rhetoric as the origin and sustainer of that quest. They show that when pursued with intelligence and sensitivity, rhetorical approaches to religion are capable of revitalizing both language and experience. Rhetorical figures, for example, constitute forms of language that say what cannot be said in any other way, and that move individuals toward religious truths that cannot be known in any other way. When firmly placed within religious, social, and literary history, the convergence of rhetoric and religion brings into focus crucial issues in several fields-including philosophy, psychology, history, and art-and interprets relations among self, language, and world that are central to both past and present cultures.
Link: http://www.jstor.org/stable/j.ctt32bqqd

1 The Word as History: from: Rhetorical Invention and Religious Inquiry
Author(s) ONG WALTER J .
Abstract: The history of what was originally the spoken word cannot be considered merely as a chain of events, a series of phenomena strung out in a neutral field of time, but rather must be taken as a succession of difficult, and often traumatic, reorientations of the human psyche. As the word moves from sound into space (without ever fully departing from sound) and then restructures itself electronically into sound in a new way, the sensorium is reorganized, and man’s relationship to the physical world around him, to his fellow men, to his own thought, and to himself radically changes.

16 The Rhetoric of Philosemitism from: Rhetorical Invention and Religious Inquiry
Author(s) KRUPNICK MARK
Abstract: Since 1980 both Jewish and non-Jewish scholars have made important contributions to the understanding of antisemitism, dubbed by Robert Wistrich “the longest hatred.”¹ But little attention has been given to antisemitism’s opposite, philosemitism.² That lacuna exists even though it has been increasingly recognized that Jewish history is not a story of unremitting worldwide persecution. Allowing for rough patches, America in particular has been hospitable to Jews. Even Antisemitism in America,a scholarly history of that unhappy topic, concludes with chapters on the second half of the twentieth century entitled “The Tide Ebbs” and “At Home in America.”³

Book Title: Faces of History-Historical Inquiry from Herodotus to Herder
Publisher: Yale University Press
Author(s): KELLEY DONALD R.
Abstract: In this book, one of the world's leading intellectual historians offers a critical survey of Western historical thought and writing from the pre-classical era to the late eighteenth century. Donald R. Kelley focuses on persistent themes and methodology, including questions of myth, national origins, chronology, language, literary forms, rhetoric, translation, historical method and criticism, theory and practice of interpretation, cultural studies, philosophy of history, and "historicism."Kelley begins by analyzing the dual tradition established by the foundational works of Greek historiography-Herodotus's broad cultural and antiquarian inquiry and the contrasting model of Thucydides' contemporary political and analytical narrative. He then examines the many variations on and departures from these themes produced in writings from Greek, Roman, Jewish, and Christian antiquity, in medieval chronicles, in national histories and revisions of history during the Renaissance and Reformation, and in the rise of erudite and enlightened history in the seventeenth and eighteenth centuries. Throughout, Kelley discusses how later historians viewed their predecessors, including both supporters and detractors of the authors in question.The book, which is a companion volume to Kelley's highly praised anthology Versions of History from Antiquity to the Enlightenment,will be a valuable resource for scholars and students interested in interpretations of the past.
Link: http://www.jstor.org/stable/j.ctt32bs9h

3 Roman Foundations from: Faces of History
Abstract: Roman historical writing developed out of a deep and to some extent parochial sense of tradition and location.¹ The Romans measured time “from the founding of the city” ( ab urbe condita,the title of Livy’s national history), and for them space was centered likewise on the city, with its sacred boundary, thepomaeriumestablished by Numa Pompilius, defining the city and marking a frontier defended by the god Terminus, which would be extended eventually to much of the known world.² In such terms Roman history was conceived and interpreted by historians and poets and by ordinary citizens, the “fathers” honoring

6 Renaissance Retrospection from: Faces of History
Abstract: The Middle Ages, which was itself a terminological creation of Renaissance humanism, had a strong sense of the past, as the work of Dante, torn between pagan and Christian Rome (and wanting to enjoy the best of both worlds), abundantly illustrates. Scholars in the Middle Ages also had an appreciation of classical historiography, including the rhetorical forms and values on which this rested. Yet this historical sense was selective and subordinated to deep religious commitments and inhibitions which frustrated both a discriminating perspective on the ancient world and a clear perception of the differences that separated a remote “antiquity” from

Chapter 13 Philosophy and Ordinary Experience from: Metaphysics in Ordinary Language
Abstract: I propose to deal with the question of the relation between philosophy and ordinary experience. This sounds quite straightforward, but I am afraid that it is actually an unusually difficult problem. It is a striking fact of our century that philosophy has become increasingly concerned with ordinary experience, ordinary language, everyday life, or the life-world, to cite four often-used expressions. This concern is evident in both wings of the two major contemporary philosophical movements, which are popularly if inaccurately designated as the analytical and the continental or phenomenological schools. Interest in everyday or ordinary language has clearly been stimulated by

5 Animal Consciousness: from: On the Nature of Consciousness
Abstract: If consciousness is always enacted behaviorally in a world and neuronal connectivity instantiates consciousness but does not necessarily explain it, there is every reason to hope that we might come to understand both self-referential consciousness and the primary sentience it reorganizes by studying their likely points of evolutionary emergence. Any attempt, however, to infer forms and levels of consciousness in the activities and sensitive attunements of organisms simpler than ourselves runs immediately into one of the most fundamental debates of modern science. The issue of animal consciousness clearly pits the basic criteria of theoretical parsimony and availability of methodological verification

12 Consciousness as Time from: On the Nature of Consciousness
Abstract: We have begun to consider consciousness in terms of its “with” — as the socially shared forms of awareness in self-referential symbolic beings. In addition, since symbolic cognition reuses the here-there, whence-whither dimensions of the array, this human “with” extends into the envelope of flow shared by all sentient motile beings. It remains to turn our attention back toward the “in” of consciousness. Human consciousness is inseparable from a being-in-the-world. The life worlds of sentient creatures are also “in” the physical universe as understood by modern physical science. Accordingly, we would expect the being of sentient creatures to be broadly

Beyond Hays’s Echoes of Scripture in the Letters of Paul: from: Paul and Scripture
Author(s) Bates Matthew W.
Abstract: The vocabulary and cadences of Scripture—particularly of the LXX—are imprinted deeply on Paul’s mind, and the great stories of Israel continue to serve for him as a fund of symbols and metaphors that condition his perception of the world, of God’s promised deliverance of his people, and of his own identity and calling. His faith, in short, is one whose articulation is inevitably intertextual in character, and Israel’s Scripture is the “determinate subtext that plays a constitutive role” in shaping his literary production.¹

13 Epistemologies in Ancient Israelite Religion from: The Hebrew Bible and Philosophy of Religion
Abstract: Purely descriptive epistemological perspectives on ancient Israelite religion as encountered in the pluralist and dynamic traditions of the Hebrew Bible are rare.² To the extent that epistemology is a concern in biblical scholarship, the focus is on hermeneutics and metacommentary.³ The interest typically lies with the epistemological assumptions of the readers of the Hebrew Bible, rather than with those implicit in the worlds in the texts themselves.⁴ Exceptions exist, of course, particularly with reference to the study of wisdom literature⁵ and with regard to research on the concept of revelation in ancient Israelite religion. In this regard it is noticeable

15 Summary and Conclusion from: The Hebrew Bible and Philosophy of Religion
Abstract: The foregoing provocative romp through everything hitherto forbidden in the study of ancient Israelite religion barely touched the tip of the iceberg. There is a whole new world below this point, one that we have only begun to explore. There are more than enough issues of interest to keep those with an affinity for things philosophical busy for the remainder of their scholarly careers. Those who do follow this road will never again have to worry about new ideas for research when there is so much waiting to be done in countless unexplored realms under, inside, and above the worlds

2 Explaining Qohelet’s Heterodox Character: from: The Politics of Pessimism in Ecclesiastes
Abstract: The following are more sophisticated analyses of Qohelet’s heterodox character that incorporate social theory and insights from the social sciences into the interpretation. Marxist approaches will be discussed first. As will be seen, almost all biblical scholars who have taken a Marxist approach to Qohelet are rather “vulgar,” seeing his worldview as merely a direct reflection of his social position, the superstructure merely mirroring the infrastructure.

8 The Positive Power of Qohelet’s Pessimism from: The Politics of Pessimism in Ecclesiastes
Abstract: The purpose of this chapter is to demonstrate how being honest about Qohelet’s pessimism or, more properly, his use of the pessimistic genre does not mean a negative verdict on the book’s relevance either within the canon or for the world today.¹ In other words, this chapter will show that a respect for Qohelet’s pessimism is certainly compatible with a positive assessment of the book’s theological value and potential. Pessimism, certainly a negative emotion, does not necessarily detract from the book’s positive function within the society for which it was created or for later religious communities. In this chapter, the

Book Title: The Future of the Biblical Past-envisioning biblical studies on a global key
Publisher: Society of Biblical Literature
Author(s): Segovia Fernando F.
Abstract: What does global biblical studies look like in the early decades of the twenty-first century, and what new directions may be discerned? Profound shifts have taken place over the last few decades as voices from the majority of the globe have begun and continue to reshape and relativize biblical studies. With contributors from Africa, Asia, the Pacific, Europe, Latin America, the Caribbean, and North America, this volume is a truly global work, offering surveys and assessments of the current situation and suggestions for the future of biblical criticism in all corners of the world. The contributors are Yong-Sung Ahn, George Aichele, Pablo R. Andiñach, Roland Boer, Fiona Black, Philip Chia, Nancy Cardoso Pereira, Jione Havea, Israel Kamudzandu, Milena Kirova, Tat-siong Benny Liew, Monica Melancthon, Judith McKinlay, Sarojini Nadar, Jorge Pixley, Jeremy Punt, Elisabeth Schüssler Fiorenza, Fernando F. Segovia, Hanna Stenström, Vincent Wimbush, and Gosnell Yorke.
Link: http://www.jstor.org/stable/j.ctt32c046

Introduction: from: The Future of the Biblical Past
Author(s) Segovia Fernando F.
Abstract: This volume has been so long in the making that between the time when the book was first conceived and its eventual completion the world began one of its accelerated periods of irruptive change. However, given the significance of the mandate we have undertaken here, this collection of essays has required more energy than most. We asked contributors to answer the following twofold question: what does global biblical studies look like in the early decades of the twenty-first century, and what new directions may be espied? The last time such a comprehensive task was undertaken was well over twenty years

2 Beyond the “Ordinary Reader” and the “Invisible Intellectual”: from: The Future of the Biblical Past
Author(s) Nadar Sarojini
Abstract: At the World Forum on Liberation and Theology in Belem, Brazil, January 2009, I was asked to respond to a panel of presentations that dealt with the topic of liberation and embodiment.¹ Chung Hyung Kung, the eminent Korean feminist theologian, began her reflections praising liberation theology for saving her from destruction—physical, mental, and spiritual—but lamented at length about the question one of her Korean students at Union Theological Seminary, New York, had posed to her. It seemed that this student earnestly and seriously wanted to know why, after forty-odd years of liberation theology, the world still faced so

4 Unleashing the Power Within: from: The Future of the Biblical Past
Author(s) Melanchthon Monica Jyotsna
Abstract: India can legitimately be described as one of the earliest recipients of the Bible (Sugirtharajah 2001, 15–22), and yet Indian biblical scholarship has had little impact if any on biblical studies worldwide. I thus welcome this opportunity to participate in The Future of the Biblical Past, while aware of the problematic roles that are thrust upon the nonWestern individual when she and her work enter the orbit of certain kinds of academic concerns and discursive practices pursued supposedly and predominantly only in the West. However, biblical study and interpretation are not a project of the West alone. Third World

6 Biblical Studies in a Rising Asia: from: The Future of the Biblical Past
Author(s) Chia Philip
Abstract: The rise of modern biblical studies as a discipline has been, since the heyday of the Enlightenment and the Reformation, a predominantly Western institutional-academic phenomenon closely associated with the modern development of Western culture and the academic enterprise. With the expansion of Western civilization and Christianity in the modern world, biblical scholarship gained access into nonWestern cultures. Western imperial/colonial power spread globally via sea and land, fleets and gunpowder, under the Geistand project of the Enlightenment and modernity. It brought with it the biblical text, which it readily made available to nonWestern peoples, together with modern tools of interpretation

13 Drifting Homes from: The Future of the Biblical Past
Author(s) Havea Jione
Abstract: First of all, to write about the future is a foreign practice to the oral cultures of islanders, whose lived world and worldviews are fluid and slippery, drifting and laid-back. Our ancestors, male and female, practiced different forms of writing, like the tatau(tattoo),¹ which inscribed their roots and routes on their faces and bodies. The ones who could not bear the cuts of tatau chisels, and who were

11 Wisdom Eschatology in Augustine and Aquinas from: Aquinas the Augustinian
Author(s) Lamb Matthew L.
Abstract: The theme “Aquinas the Augustinian” provides an occasion to overcome some contemporary stereotypes that pit a Platonic St. Augustine against an Aristotelian St. Thomas Aquinas. Augustine, in this scenario, is a world-despising rigorist wrapped up in a subject-centered, self-communicative approach to questions, whereas Aquinas is identified with a world-affirming, object-centered metaphysical approach.¹ There are differences between the two theological giants. But the differences are far more complementary than contradictory. The erection of contradictory contrasts has occasioned misreadings by contemporary writers unaware of the Cartesian or Kantian lenses through which they project onto the ancient texts typically modern and postmodern dualisms

Book Title: A History of Jewish-Muslim Relations-From the Origins to the Present Day
Publisher: Princeton University Press
Author(s): Smith Michael B.
Abstract: Covers the history of relations between Jews and Muslims around the world from the birth of Islam to todayWritten by an international team of leading scholarsFeatures in-depth articles on social, political, and cultural historyIncludes profiles of important people (Eliyahu Capsali, Joseph Nasi, Mohammed V, Martin Buber, Anwar Sadat and Menachem Begin, Edward Said, Messali Hadj, Mahmoud Darwish) and places (Jerusalem, Alexandria, Baghdad)Presents passages from essential documents of each historical period, such as the Cairo Geniza, Al-Sira, and Judeo-Persian illuminated manuscriptsRichly illustrated with more than 250 images, including maps and color photographsIncludes extensive cross-references, bibliographies, and an index
Link: http://www.jstor.org/stable/j.ctt3fgz64

Foreword from: A History of Jewish-Muslim Relations
Author(s) Jouanneau Anne-Sophie
Abstract: In the first place, we noticed a gap in international historiography. Although many studies have been published in various countries on the fate of the Jewish communities in one Islamic context or another, far fewer attempts have been made to provide a comprehensive view of the history of the Jews in the Islamic world. The most recent and most remarkable of these is an enormous enterprise, published in six volumes by Brill in 2010, the Encyclopedia of Jews in the Islamic World.But there was

The “Golden Age” of Jewish-Muslim Relations: from: A History of Jewish-Muslim Relations
Author(s) Cohen Mark R.
Abstract: In the nineteenth century there was nearly universal consensus that Jews in the Islamic Middle Ages—taking al-Andalus, or Muslim Spain, as the model—lived in a “Golden Age” of Jewish-Muslim harmony,¹ an interfaith utopia of tolerance and convivencia.² It was thought that Jews mingled freely and comfortably with Muslims, immersed in Arabic-Islamic culture, including the language, poetry, philosophy, science, medicine, and the study of Scripture—a society, furthermore, in which Jews could and many did ascend to the pinnacles of political power in Muslim government. This idealized picture went beyond Spain to encompass the entire Muslim world, from Baghdad

Jews and Muslims in the Eastern Islamic World from: A History of Jewish-Muslim Relations
Author(s) Rustow Marina
Abstract: The Islamic world housed the majority of the world’s Jews for most of the medieval period, and the Jewish communities of the Islamic world were responsible for many of the institutions, texts, and practices that would define Judaism well into the modern era. Islamic rule remade the very conditions—intellectual, demographic, economic—in which Jewish communities lived, and created a civilization that enabled them to thrive. But just as much of medieval Jewish history is about Jews under Islamic rule, so, too, is much of the history of the early Islamic world about non-Muslims.

In Emergent Morocco from: A History of Jewish-Muslim Relations
Author(s) Gottreich Emily Benichou
Abstract: Morocco as a protonational entity came into existence in the period stretching from the late fifteenth to the early nineteenth century. During this period its borders became fixed, its cities emerged as world capitals, and its defining political ideologies and institutions, including sharifism, maraboutism, the abīd al-būkhāri, and themakhzen(to name just a few), grew firmly entrenched. Meanwhile, Moroccan Jewish identity, despite its purported timelessness, likewise cohered into its recognizable form as a result of the new geopolitical and spiritual realities. The protonational identities forged during this period would be increasingly challenged by European intervention in the coming centuries,

Jews and Muslims in Central Asia from: A History of Jewish-Muslim Relations
Author(s) Poujol Catherine
Abstract: The history of the Jews in Central Asia (in Bukhara in particular) and their relation to the Muslim majority in the oases of Turkistan from the second half of the nineteenth century until 1917 is an often neglected field of research.¹Yet it is one of the fundamental keys to an understanding of the breaks and continuities that mark that region of the world, visited by the colonial and then the Soviet tempests, in which the local Jews were both witnesses and protagonists. The Jews of Bukhara present the peculiarity of having crossed the centuries in a generally peaceful cohabitation with

The Balfour Declaration and Its Implications from: A History of Jewish-Muslim Relations
Author(s) Charbit Denis
Abstract: Three paragraphs, twenty lines, one hundred twenty-eight words: never in the annals of European diplomacy would so short a text have such great consequences for the political future of a region of the world. Thanks to this declaration, the name Arthur James Balfour (1848–1930) has been passed down to posterity. Neither his philosophical essays, his leadership in the British conservative party, his management of the affairs of Ireland as secretary of state, nor his legislative work in the field of education as deputy of the House of Commons has left an imperishable trace. He was prime minister from January

Iranian Paradoxes from: A History of Jewish-Muslim Relations
Author(s) Amirpur Katajun
Abstract: Iran is a country that eludes any simple explanatory model. This is equally true for the relations that the state and the society maintain with the Jewish minority. Although the positions that President Mahmoud Ahmadinejad has taken are violently anti-Zionist and openly negationist, Iran remains one of the only countries in the Muslim world to be inhabited by a substantial Jewish community, estimated at about 25,000. That remnant is most certainly linked to the antiquity of the Jewish settlement in Persia, which dates to the sixth century B.C.E., and to the Jews’ active social and cultural involvement and participation. As

Muslim Arab Attitudes toward Israel and the Israeli-Palestinian Conflict: from: A History of Jewish-Muslim Relations
Author(s) Levy Alex
Abstract: While there is considerable antipathy toward Israel in the Arab world,

Perceptions of the Holocaust in the Arab World: from: A History of Jewish-Muslim Relations
Author(s) Webman Esther
Abstract: The collapse of the Soviet Bloc in the early 1990s and its impact on world affairs, including the Middle East; the emergence of the notion of a new world order; the signing of the Israeli-Palestinian Accords; and the 1994 Israeli-Jordanian peace agreement served as pretext for a revision of the traditional Arab approach toward the Jewish Holocaust among liberal Arab intellectuals. Criticizing the prevalent Arab perceptions of the Holocaust, they called for the unequivocal recognition of the suffering of the Jewish people, which eventually led to the recognition of the Palestinian tragedy by the Israelis and facilitated reconciliation and coexistence

Muslim Anti-Semitism: from: A History of Jewish-Muslim Relations
Author(s) Cohen Mark R.
Abstract: The anti-Semitism that is so widespread in the Muslim world today first came to the attention of Israelis and the Diaspora thanks to Yehoshafat Harkabi’s pathbreaking 1968 book, Arab Attitudes to Israel, published in both English and Hebrew.¹ He called itArabanti-Semitism, but today in the wake of Islamist anti-Semitism, and in light of its presence in Iran and other non-Arab Islamic countries, had he been revising his book, it is likely that Harkabi would have named itMuslim Attitudes toward Israel.

Relations between Jews and Muslims in Hebrew Literature from: A History of Jewish-Muslim Relations
Author(s) Saquer-Sabin Françoise
Abstract: Modern Hebrew literature, which emerged in Central and Eastern Europe in the late eighteenth century, developed concomitantly with the emancipation and modernization of European Jewry. That literature took root in Palestine in the first third of the twentieth century. It both reflected and fueled the pioneer ideology that sprung up from Zionism and socialism. In other words, religion and tradition, vestiges of a rejected world, are absent from all the artistic and cultural expressions of that new identity construction. As a result, the representation of an Arab world, or of relations between Jews and Arabs in Palestine and Israel, was

Prayer in Judaism and Islam from: A History of Jewish-Muslim Relations
Author(s) Hawary Mohamed
Abstract: Prayer holds a central place in both Judaism and Islam. It is at once an eminently spiritual and a very codified rite that places the emphasis on the proclamation of divine unity and the glorification of God. It has its source in the Holy Scriptures and represents an important point of reference for the Jewish and Muslim communities and a factor of unity for believers throughout the world. As is often the case in the two religions, the proximity between the discourses and prescriptions is striking, though major differences also exist. For example, there are parallels in the phases of

Jewish and Muslim Charity in the Middle Ages: from: A History of Jewish-Muslim Relations
Author(s) Lev Yaacov
Abstract: Christianity, Judaism, and Islam consider the three “theological virtues” of faith, hope, and charity to be the foundational stones of their value systems. Contrary to what some may think, charity is as essential to Jewish and Islamic life as it is to the Christian worldview. Between pure generosity and social redistribution, it deeply structures traditional societies by defining the respective roles of the rich and the poor, the use of money, and the legitimacy of the institutions that have taken up the task to collect and redistribute it.

Judaism and Islam According to Ibn Kammuna from: A History of Jewish-Muslim Relations
Author(s) Gobillot Geneviève
Abstract: When Ibn Kammuna, a Jewish philosopher from Iraq, completed his Examination of the Three Faithson Judaism, Christianity, and Islam, he was certainly aware that he had participated in the advance of humanity toward the better world of peace and brotherhood to which religious and sages have always said they aspired. How much more painful must his astonishment have been four years later, when, at the doors of his besieged house, a mob of his fellow citizens clamored for his death and the destruction of his book. Perhaps he felt that his efforts had definitively gone up in smoke, or

The Figure of the Jew in A Thousand and One Nights from: A History of Jewish-Muslim Relations
Author(s) Jullien Dominique
Abstract: The world of the Arabian Nights, also known asA Thousand and One Nights, presents us with a rich mosaic of peoples. To the geographical variety of the tales, which take the reader on voyages from India to Italy, Africa to Iraq, and Persia to the Sunda Islands, must be added the cultural diversity of the medieval Muslim world, a fundamentally multiethnic world, as reflected in the tales. Contrary to the situation in Christian lands, in which the Jews represented the only religious minority in uniformly Christianized regions, the Jews of Islam were one religious minority among others. The Jews

The Music of al-Andalus: from: A History of Jewish-Muslim Relations
Author(s) Reynolds Dwight
Abstract: Among the many intellectual and artistic contributions with roots in medieval Islamic Spain, Andalusian music is probably the most widely known in the Arab world and the least well known in the West.¹ Andalusian music certainly merits attention in its own right as a rich tradition that has been transmitted orally for more than a thousand years and that continues to be performed in many regions of the Middle East, but it also merits special attention as the primary vehicle for the collective memory of, and nostalgia for, medieval Islamic Spain, which constitutes such powerful aspects of Arab and Sephardic

Citizenship, Gender, and Feminism in the Contemporary Arab Muslim and Jewish Worlds from: A History of Jewish-Muslim Relations
Author(s) Pouzol Valérie
Abstract: The question of gender and women’s roles in the Arab Muslim and Jewish worlds is linked primarily to the multiplicity of social, economic, political, and geographical situations in which they have lived and continue to live in the contemporary period. Given the extreme diversity of groups and situations, we have chosen to focus our comparison on the collective and political formulations of religion inherent in gender issues and, in turn, in women’s activism. Women’s roles and the particular way they have been defined by religious affiliation, whether Muslim or Jewish, are bound to contexts that have dictated specific possibilities for

Flavors and Memories of Shared Culinary Spaces in the Maghreb from: A History of Jewish-Muslim Relations
Author(s) Bahloul Joëlle
Abstract: Over the some twelve centuries that the Jews and the Muslims lived together in the Mediterranean world and the Near East, relations between the two communities were nowhere so dense and reciprocal as in the leisurely routines of everyday life. This rich relationship between two religious communities with a turbulent history has not been documented as meticulously as their hostile relations and their segregation. The colonial period in the Maghreb, which lasted until the 1950s, was emblematic of these everyday exchanges. In analyzing Judeo-Muslim cultural and social relationships as they were expressed in the Jewish diet and Jewish cuisine in

Introduction from: Nation, Language, and the Ethics of Translation
Author(s) BERMANN SANDRA
Abstract: There has probably never been a time when issues of nation, language, and translation have been more important or more troubling than they are today. In a world where individual nation-states are increasingly enmeshed in financial and information networks, where multiple linguistic and national identities can inhabit a single state’s borders or exceed them in vast diasporas, where globalization has its serious—and often violent—discontents, and where terrorism and war transform distrust into destruction, language and translation play central, if often unacknowledged, roles. Though the reasons for this are undeniably complex, they are, at least in broad terms, understandable.

[PART ONE Introduction] from: Nation, Language, and the Ethics of Translation
Abstract: In the very last note of Minima Moralia, Adorno suggests that the only responsible philosophical answer to despair is “to contemplate all things as they would present themselves from the standpoint of redemption.”¹ The essays in the first section of this book all situate themselves at some distance from despair, but they do consistently register difficulty, and they do have redemption firmly in mind. The essays concern the role of the intellectual as translator of what gets forgotten in the contemporary world, the possibility of translating law from culture to culture, the actual practice of simultaneous translation, the translatability and

Tracking the “Native Informant”: from: Nation, Language, and the Ethics of Translation
Author(s) STATEN HENRY
Abstract: Within or, at the boundaries of, literary studies, the most radical extension of the contemporary reflection on the “ethics of translation” is unquestionably that of Gayatri Spivak, with its relentless pursuit of inaccessible cultural otherness. What makes this pursuit so difficult to follow, as some critics have complained, is the accompanying metacritical reflection, adhering simultaneously to Marxism, radical feminism, and deconstruction, on the positionality of the theorizing Metropolitan eye in all its varieties, especially those most closely related to Spivak’s own perspective: the Metropolitan first-world feminist and the “diasporic” intellectual who has come from the Third World to ply her

Levinas, Translation, and Ethics from: Nation, Language, and the Ethics of Translation
Author(s) EAGLESTONE ROBERT
Abstract: Many commentators have suggested that translation is central to the ethical philosophy of Emmanuel Levinas. Not, clearly, translation from one language to another, in the sense of translating, say, German into French, nor translation in the sense of introducing intellectual developments from one national tradition into another, although Levinas is widely credited with introducing phenomenological thought into France in 1930. The commentators suggest that Levinas offers translation in a wider sense between what he calls “Hebrew” and “Greek,” where the names for the languages stand in for much wider frameworks or worldviews. However, although this is a constructive approach that

[PART FOUR Introduction] from: Nation, Language, and the Ethics of Translation
Abstract: Looking to the twentieth and twenty-first centuries, the essays in this section examine the role of translation in an increasingly interwoven, globalizing world. Here, translations become exemplary “traveling texts,” capable of highlighting the complex interactions between still vital nationalisms on the one hand, and growing local and international cultures on the other. Four of these essays explore colonial and postcolonial issues in texts from francophone Africa, India, South Africa, and Latin America, while the fifth and final essay takes its literary example from the war-torn Balkans. As each “thick description” suggests, though in very different ways, translations today demand an

“Synthetic Vision”: from: Nation, Language, and the Ethics of Translation
Author(s) VISWANATHAN GAURI
Abstract: By the time of home rule agitation in both Ireland and India, anticolonial movements blended into a more internationalist vision then beginning to emerge in the years following World War I. To extreme nationalists, internationalism was a complete anathema, a more refined term to prolong the evils of colonialism indefinitely under the guise of a universal humanism. However, to those who still considered themselves nationalists, but believed they had a responsibility that extended far beyond the immediate goal of liberation from colonial rule, internationalism was the only solution to a world totally sundered by ethnic fratricide. The frightening reality of

National Literature in Transnational Times: from: Nation, Language, and the Ethics of Translation
Author(s) COOPPAN VILASHINI
Abstract: Among the many changes we credit globalization with—including the increasing interconnection of nations, cultures, and economies, the rapid and widespread flows of persons, goods, information, and capital across national borders, and the production of new forms of identity and community—we may add the reconfiguration of academic disciplines from national to global frameworks. As a practice of critical thought, intellectual globalization is marked, as Anthony D. King notes, by “the rejection of the nationally-constituted society as the appropriate object of discourse, or unit of social and cultural analysis, and to varying degrees, a commitment to conceptualising ‘the world as

Book Title: Homo Narrans-The Poetics and Anthropology of Oral Literature
Publisher: University of Pennsylvania Press, Inc.
Author(s): Niles John D.
Abstract: It would be difficult to imagine what human life would be like without stories-from myths recited by Pueblo Indian healers in the kiva, ballads sung in Slovenian market squares, folktales and legends told by the fireside in Italy, to jokes told at a dinner table in Des Moines-for it is chiefly through storytelling that people possess a past. In Homo NarransJohn D. Niles explores how human beings shape their world through the stories they tell. The book vividly weaves together the study of Anglo-Saxon literature and culture with the author's own engagements in the field with some of the greatest twentieth-century singers and storytellers in the Scottish tradition. Niles ponders the nature of the storytelling impulse, the social function of narrative, and the role of individual talent in oral tradition. His investigation of the poetics of oral narrative encompasses literary works, such as the epic poems and hymns of early Greece and the Anglo-SaxonBeowulf, texts that we know only through written versions but that are grounded in oral technique. That all forms of narrative, even the most sophisticated genres of contemporary fiction, have their ultimate origin in storytelling is a point that scarcely needs to be argued. Niles's claims here are more ambitious: that oral narrative is and has long been the chief basis of culture itself, that the need to tell stories is what distinguishes humans from all other living creatures.
Link: http://www.jstor.org/stable/j.ctt3fh9rr

2 Somatic Communication from: Homo Narrans
Abstract: The alien quality of much archaic and oral literature should not be allowed to recede from sight. One classicist has spoken of the culture shock some people experience when approaching the Iliad for the first time (Nagler 1987:425).¹ How easy it is for readers to feel disoriented when trying to grasp that poem’s stylized aesthetic system and alien world of feeling, so different from anything to be found in recent fiction. Two brutes arguing over rights to a slave girl . . . a corpse pulled through and through the dust. . . . Some readers must find the central

Book Title: Shelter Blues-Sanity and Selfhood Among the Homeless
Publisher: University of Pennsylvania Press, Inc.
Author(s): Desjarlais Robert
Abstract: Desjarlais shows us not anonymous faces of the homeless but real people.While it is estimated that 25 percent or more of America's homeless are mentally ill, their lives are largely unknown to us. What must life be like for those who, in addition to living on the street, hear voices, suffer paranoid delusions, or have trouble thinking clearly or talking to others. Shelter Bluesis an innovative portrait of people residing in Boston's Station Street Shelter. It examines the everyday lives of more than 40 homeless men and women, both white and African-American, ranging in age from early 20s to mid-60s. Based on a sixteen-month study, it draws readers into the personal worlds of these individuals and, by addressing the intimacies of homelessness, illness, and abjection, picks up where most scholarship and journalism stops.Robert Desjarlais works against the grain of media representations of homelessness by showing us not anonymous stereotypes but individuals. He draws on conversations as well as observations, talking with and listening to shelter residents to understand how they relate to their environment, to one another, and to those entrusted with their care. His book considers their lives in terms of a complex range of forces and helps us comprehend the linkages between culture, illness, personhood, and political agency on the margins of contemporary American society.Shelter Bluesis unlike anything else ever written about homelessness. It challenges social scientists and mental health professionals to rethink their approaches to human subjectivity and helps us all to better understand one of the most pressing problems of our time.
Link: http://www.jstor.org/stable/j.ctt3fhjmz

Alice Weldmanʹs Concerns from: Shelter Blues
Abstract: Such is the potent imagery of homelessness, to which we will soon return: that of grotesque bodies, unnamed figures, animal behaviors, incomprehensible utterances, and deathly underworlds. Yet while the images might seem accurate, natural, or inevitable, they are not intrinsic to, or necessarily representative of, the lives of those who sleep on the streets or in shelters. In Powers of HorrorJulia Kristeva notes that, while the “intimate side” of abjection is suffering, horror is its “public feature.”¹ The above accounts are concerned more with the perceived horrors and stigmata of homelessness than with its intimacies.

With Your Head Tilted to the Side from: Shelter Blues
Abstract: When you’re homeless, Richard explained, you end up with just your body because you don’t own anything else. He and others made good use of what they had. From the rites of pacing to ingestions of caffeine and nicotine to occasional adornments of bodily surfaces, slight but consequential uses of bodies helped shape the phenomenal and social worlds in which people lived. General bodily comportments, in turn, were often the vehicle of rhetorical pitches in the State Service Center, for residents came to embody certain physical stances that helped them to present certain identities or to persuade others. During my

A Look Back from the Horizon from: Beyond the Red Notebook
Author(s) Wirth Eric
Abstract: Between the completed overrunning of the earth by humankind and the future spread of the species or its successors to other planets, it may be that the slough Paul Auster and the rest in the hiatus explore had to open. That we have filled up the world eliminates the world or (this amounts to the same thing) itself becomes the world (the new world of Moon Palace). The equation that leaves us solitary cancels us out.

5 The Poetics of Verisimilitude from: The Spoken Word and the Work of Interpretation
Abstract: It is my purpose here to take a look, at features of narrative style and structure which have to do with the ways in which narratives reflect or distort the world of everyday experience. I will center the discussion on Zuni fictional narratives and draw comparisons with our own and other narratives or narrative-like phenomena, including everything from horror films to scientific proofs. The result will, I hope, add to the already abundant reasons for considering oral narratives to be something other than just primitive ancestors of written prose fiction and for viewing the minds which produced those narratives as

Epilogue: from: The Spoken Word and the Work of Interpretation
Abstract: On October 13, 1976, Barbara Tedlock and I were in Chuua 4,ak, a Quiché Maya town in Guatemala, talking with Andrés Xiloj. We were undergoing training in Quiché divination and dream interpretation during this period.¹ The day before, I had told don Andrés of dreaming that a shining white mountain had spoken to me with the voice of an old woman, saying, “Come with me.” He had commented that “worlds” do indeed shine, “worlds” ( mundos, from Spanish) being a favorite Quiché metaphor for mountains. In the singular, “World” refers to the earth deity at his/her full planetary scale, sometimes called

Prologue: from: Dreams of Fiery Stars
Abstract: In Linda Hogan’s novel, Mean Spirit (1990), a character dreams of “fiery stars” that fall to earth and terminate more than five hundred years of Euro-American domination. Other contemporary Indian authors, perhaps most notably Leslie Marmon Silko in Almanac of the Dead (1991), refer frequently to various tribal prophecies predicting the restoration of the “old world.”² I borrow Hogan’s phrase for the title of this study—Dreams of Fiery Stars: The Transformations of Native American Fiction—because it concerns the counter-colonial, world-transformative efforts of writers such as Hogan. Over the past three decades, an ever-increasing number of American Indian authors

Chapter Two Imagining the Stories: from: Dreams of Fiery Stars
Abstract: As we have seen in Chapter One, narrative management exploiting power may frustrate narrativity, the process by which a reader constructs a story based upon expectations and textual cues. Such experience, in turn, might generate in the reader an expanded repertoire of semiotic practices pertaining to texts and world. We have also seen how highly resistant narrative such as Momaday’s House Made of Dawn might drive the reader’s effort to decode the work beyond the margins of the text to extratextual references. Momaday’s is a useful technique for transforming the actual reader as thoroughly as possible into a projected, biculturally

Chapter Three Re-Signing the Self: from: Dreams of Fiery Stars
Abstract: Contemporary fiction by Native Americans frequently traces crises of self-transformation.² Unique complications in the transformational process arise for Indian characters, sometimes on account of their half-blood or mixed-blood status, sometimes owing to their efforts to sustain tribal values in a white world, and other times due to their attempts to live by the rules of the dominant society. In the end, such characters usually shape themselves less according to traditional models drawn exclusively from a particular culture than to models that they half-invent and half-discover through bicultural experience. Thus, in their patterns of character development, American Indian narratives emphasize flexibility

Chapter Four They All Sang as One: from: Dreams of Fiery Stars
Abstract: As we have seen, western narrative frequently inhibits expression of American Indian realities, but contemporary Indian authors are adept in their strategies for expanding the semiotic range of western sign systems. Indeed, all semiotic forms are potentially subject to reimbrication of the sort we have considered in Chapters Two and Three. Spatial and temporal codes inscribed within narrative forms constitute particularly significant challenges to Native American and other ethnic writers in their endeavors to represent worlds not in conformity with western material and mechanical notions of space and time. “Numbers, time, inches, feet. All are just ploys for cutting nature

2. Avicenna: from: Allegory and Philosophy in Avicenna (Ibn Sina)
Abstract: Avicenna lived in a world rich in opportunity. After enjoying a brief era of strong central authority and cultural florescence in the first part of the 3rd/9th century, the ‘Abbâsid empire had begun to experience political decentralization. Given the enormous expanse of the empire, central control from Baghdad was unwieldy at best, and it was not long before it became politically unfeasible as well. The governing families of provinces far from the capital (Aghlabids in Ifrîqiya, Ṭûlûnids in Egypt, Ṭâhirids in Khurâsân) naturally wished to achieve the greatest possible freedom of action, and they strove toward a state in which

Introduction: from: Sensuous Scholarship
Abstract: It has long been a curious habit in the academy to divide the world into buyers and sellers. This absolutist tendency has created all sorts of cross-cutting distinctions that reinforce the illusion of a classically ordered universe. Realists distinguish themselves from idealists and vice versa. Hard scientists distinguish themselves from soft humanists and vice versa. And if someone, like Wittgenstein, reminds the realists and scientists that they are also idealists and humanists, is that enough to alter their grammar?

Book Title: The Dynamics of Violence in Central Africa- Publisher: University of Pennsylvania Press, Inc.
Author(s): LEMARCHAND RENÉ
Abstract: Endowed with natural resources, majestic bodies of fresh water, and a relatively mild climate, the Great Lakes region of Central Africa has also been the site of some of the world's bloodiest atrocities. In Rwanda, Burundi, and the Congo-Kinshasa, decades of colonial subjugation-most infamously under Belgium's Leopold II-were followed by decades of civil warfare that spilled into neighboring countries. When these conflicts lead to horrors such as the 1994 Rwandan genocide, ethnic difference and postcolonial legacies are commonly blamed, but, with so much at stake, such simple explanations cannot take the place of detailed, dispassionate analysis. The Dynamics of Violence in Central Africaprovides a thorough exploration of the contemporary crises in the region. By focusing on the historical and social forces behind the cycles of bloodshed in Rwanda, Burundi, and the Congo-Kinshasa, René Lemarchand challenges much of the conventional wisdom about the roots of civil strife in former Belgian Africa. He offers telling insights into the appalling cycle of genocidal violence, ethnic strife, and civil war that has made the Great Lakes region of Central Africa the most violent on the continent, and he sheds new light on the dynamics of conflict in the region. Building on a full career of scholarship and fieldwork, Lemarchand's analysis breaks new ground in our understanding of the complex historical forces that continue to shape the destinies of one of Africa's most important regions.
Link: http://www.jstor.org/stable/j.ctt3fj2cq

Chapter 2 The Road to Hell from: The Dynamics of Violence in Central Africa
Abstract: If the fate of the African continent evokes hopelessness, nowhere is this sense of despair more evident than in former Belgian Africa. No other region has experienced a more deadly combination of external aggression, foreign-linked factionalism, interstate violence, factional strife, and ethnic rivalries. Nowhere else in Africa has genocide exacted a more horrendous price in human lives lost, economic and financial resources squandered, and developmental opportunities wasted. The scale of the disaster is in sharp contrast with the polite indifference of the international community in the face of this unprecedented human tragedy. What has been called Africa’s first world war

Chapter 12 A Blocked Transition: from: The Dynamics of Violence in Central Africa
Abstract: Zaire is the only country in the world to claim two prime ministers, two governments, two parliaments, two constitutions, and two transitional constitutional acts. The phenomenon—euphemistically referred to in Zaire as dédoublement—bears testimony to the total impasse currently facing the country.

Book Title: Aliens and Sojourners-Self as Other in Early Christianity
Publisher: University of Pennsylvania Press, Inc.
Author(s): DUNNING BENJAMIN H.
Abstract: Early Christians spoke about themselves as resident aliens, strangers, and sojourners, asserting that otherness is a fundamental part of being Christian. But why did they do so and to what ends? How did Christians' claims to foreign status situate them with respect to each other and to the larger Roman world as the new movement grew and struggled to make sense of its own boundaries? Aliens and Sojournersargues that the claim to alien status is not a transparent one. Instead, Benjamin Dunning contends, it shaped a rich, pervasive, variegated discourse of identity in early Christianity. Resident aliens and foreigners had long occupied a conflicted space of both repulsion and desire in ancient thinking. Dunning demonstrates how Christians and others in antiquity capitalized on this tension, refiguring the resident alien as being of a compelling doubleness, simultaneously marginal and potent. Early Christians, he argues, used this refiguration to render Christian identity legible, distinct, and even desirable among the vast range of social and religious identities and practices that proliferated in the ancient Mediterranean. Through close readings of ancient Christian texts such as Hebrews, 1 Peter, theShepherd of Hermas, and theEpistle to Diognetus, Dunning examines the markedly different ways that Christians used the language of their own marginality, articulating a range of options for what it means to be Christian in relation to the Roman social order. His conclusions have implications not only for the study of late antiquity but also for understanding the rhetorics of religious alienation more broadly, both in the ancient world and today.
Link: http://www.jstor.org/stable/j.ctt3fj38q

Book Title: Detecting Texts-The Metaphysical Detective Story from Poe to Postmodernism
Publisher: University of Pennsylvania Press, Inc.
Author(s): Sweeney Susan Elizabeth
Abstract: Although readers of detective fiction ordinarily expect to learn the mystery's solution at the end, there is another kind of detective story-the history of which encompasses writers as diverse as Poe, Borges, Robbe-Grillet, Auster, and Stephen King-that ends with a question rather than an answer. The detective not only fails to solve the crime, but also confronts insoluble mysteries of interpretation and identity. As the contributors to Detecting Textscontend, such stories belong to a distinct genre, the "metaphysical detective story," in which the detective hero's inability to interpret the mystery inevitably casts doubt on the reader's similar attempt to make sense of the text and the world.Detecting Textsincludes an introduction by the editors that defines the metaphysical detective story and traces its history from Poe's classic tales to today's postmodernist experiments. In addition to the editors, contributors include Stephen Bernstein, Joel Black, John T. Irwin, Jeffrey T. Nealon, and others.
Link: http://www.jstor.org/stable/j.ctt3fj4sd

Chapter 2 Borgesʹs Library of Forking Paths from: Detecting Texts
Author(s) Chibka Robert L.
Abstract: I begin this essay about Jorge Luis Borges’s “The Garden of Forking Paths” (1942), appropriately enough, with a small confession. I am here engaged in a practice of which I generally disapprove: writing professionally on a text in whose language of composition I am illiterate. That a trivial discrepancy between two English translations of “El Jardín de senderos que se bifurcan” started me down this path is a paltry excuse.² Yu Tsun, whose sworn confession constitutes all but the first paragraph of “The Garden of Forking Paths,” has this advice for the “soldiers and bandits” he sees inheriting the world:

Chapter 9 Postmodernism and the Monstrous Criminal: from: Detecting Texts
Author(s) Ramsay Raylene
Abstract: Since the early 1950s, Alain Robbe-Grillet’s writings and films have influenced that body of French literary investigative work which reflects the “suspicion” (in Nathalie Sarraute’s sense) that the real world and natural language might be arbitrary constructions. Despite the metafictional character of his de-naturing of traditional narratives, his ex-posing of the ideologies concealed behind Western myths, and his interrogation of the hidden structures of thought and feeling (Logos and Eros) in which writer and reader are enmeshed, Robbe-Grillet’s detecting project can itself be generated only from within the traditional frames of language, myth, and feeling.

Chapter Five The Auditory Nostalgia of iPod Culture from: Sound Souvenirs
Author(s) Bull Michael
Abstract: For the first time in history, the majority of Westerners possess the technology to create their own private mobile auditory world wherever they go.¹ Apple iPods, alternative brand MP3 players, or mobile phones whose music listening options enable these people to construct highly individualized soundscapes. The iPod is symbolic of a culture in which many increasingly use communication technologies to control and manage their daily experiences.

5 Are you who you know? from: Identity Processes and Dynamics in Multi-Ethnic Europe
Author(s) Dahinden Janine
Abstract: The proverb ‘You are who you know’ is the title of a scientific article on social networks (Smith-Lovin & McPherson 1993) that concisely illustrates the worldview of network researchers. The basic premise of network analysts is that the social embeddedness of actors in a web of specific relationships says a lot about their position in society. In contrast to current approaches, especially in sociology, which concentrate primarily on examining certain categorical variables like age, gender or level of educational, network researchers do not regard social systems as a collection of isolated actors with certain characteristics. Their attention is instead directed towards

Book Title: Shooting the Family-Transnational Media and Intercultural Values
Publisher: Amsterdam University Press
Author(s): Staat Wim
Abstract: Do contemporary movements of migration and the ever-increasing abundance of audiovisual media correspond to - or even cause - shifts in the defenition of both the bourgeois nuclear family and the tribal extended family? In Shooting the Family, twelve authors investigate the transfigured role of the family in a transnational world in which intercultural values are negotiated through mass media like film and television, as well as through particularistic media like home movies and videos. "Shooting the Family" has a double meaning. On the one hand, this book claims that the family is under pressure from the forces of globalization and migration; it is the family that risks being shot to pieces. On the other hand, family matters of all kinds, including family values, are increasingly being constructed and refigured in a mediated form. The audiovisual family has become an important medium for intercultural affairs - this is a family that is being re-established as a place of security and comfort in times of upheaval; it is the family shot by cameras that register and simultaneously create new family values. This title is available in the OAPEN Library - http://www.oapen.org.
Link: http://www.jstor.org/stable/j.ctt46n0d7

Chapter 8 Eurydice’s Diasporic Voice: from: Shooting the Family
Author(s) Lord Catherine M.
Abstract: In Revolution in Poetic LanguageJulia Kristeva psychoanalytically understands the myth of Orpheus to be indicative of the perilous journey of the poet in danger of losing his or her subjectivity in the process of writing.² While Kristeva’s approach may offer a beginning to reading poetic practice, I will use an additional ally in my underworld journey of critique. Not entrenched in the psychoanalytic paradigm, Benedict Anderson’s influentialImagined Communitiesexamines how writing, in the form of print, newspapers, and novels, produces an imaginary, a set of fictional mechanisms by which community can be imagined.³ Curiously, he focuses on prose

Book Title: The Making of the Humanities-Volume 1- Early Modern Europe
Publisher: Amsterdam University Press
Author(s): Weststeijn Thijs
Abstract: This book is the first step towards the development of a comparative history of the humanities. Specialists in philology, musicology, art history, linguistics, literary theory, and other disciplines highlight the intertwining of the various fields and their impact on the sciences. This first volume in the series The Making of the Humanities focuses on the early modern period. Different perspectives reveal how the humanities developed from the 'liberal arts', via the curriculum of humanistic schools, to modern disciplines. The authors show in particular how discoveries in the humanities contributed to a secular world view, pointing up connections with the scientific revolution. The main themes are: the humanities versus the sciences; the visual arts as liberal arts; humanism and heresy; language and poetics; linguists and logicians; philology and philosophy; the history of history. Contributions come from a selection of internationally renowned European and American scholars, including Floris Cohen, David Cram, and Ingrid Rowland. The book offers a wealth of insights for specialists, students, and those interested in the humanities in a broad sense. This title is available in the OAPEN Library - http://www.oapen.org.
Link: http://www.jstor.org/stable/j.ctt46n1vz

Representing the World from: The Making of the Humanities
Author(s) Rowland Ingrid
Abstract: On the face of it, a world of difference separates the official photograph of the Solvay Conference of 1911 (Fig. 2) from Raphael’s School of Athens(Fig. 3), completed exactly four hundred years earlier. At the Solvay Conference, a conclave of Nobel laureates and other distinguished scientists actually talked to one another, with an enthusiasm we can see in the photograph itself; indeed, Marie Curie, the lone woman in the foreground, is so absorbed in a conversation with Henri Poincaré that neither of them pays attention to the camera that records their presence.¹ We may also recognize a very young

Spinoza in the History of Biblical Scholarship from: The Making of the Humanities
Author(s) Steenbakkers Piet
Abstract: Let us start with prayer – to wit with Spinoza’s Prayer, as found in an anonymous manuscript of 1678–79: ‘Think with the learned, speak with the vulgar; the world wants to be deceived, amen.’¹ The text is, of course, spurious, but it does give us a glimpse of Spinoza as seen by his contemporaries. The manuscript is a notebook for private use, with unconnected and slapdash, barely readable jottings on a range of topics, mainly politics (passionately anti-Orange), religion and – most importantly – sex; our author has a marked fascination for perversities and monstrosities in this area. The

Trans(cending)gender through Childhood from: The Children's Table
Author(s) Honeyman Susan
Abstract: If one is not born a woman, as Simone de Beauvoir and Monique Wittig so famously argue, then one is not really born a girl or boy either.¹ In fact, one is not necessarily born a child. Ever since Philippe Ariès posited childhood as an invention of modernity, childhood studies has argued for recognizing the state of prolonged protection (and sometimes fetishization) generally ascribed to Western youth as relatively constructed, class bound, and historically varied. Most of the world’s young can’t afford what many in affluent nations take for granted as universal: early years of total dependence, security, innocence, extended

Book Title: Poetry as Survival- Publisher: University of Georgia Press
Author(s): ORR GREGORY
Abstract: Intended for general readers and for students and scholars of poetry, Poetry as Survival is a complex and lucid analysis of the powerful role poetry can play in confronting, surviving, and transcending pain and suffering. Gregory Orr draws from a generous array of sources. He weaves discussions of work by Keats, Dickinson, and Whitman with quotes from three-thousand-year-old Egyptian poems, Inuit songs, and Japanese love poems to show that writing personal lyric has helped poets throughout history to process emotional and experiential turmoil, from individual stress to collective grief. More specifically, he considers how the acts of writing, reading, and listening to lyric bring ordering powers to the chaos that surrounds us. Moving into more contemporary work, Orr looks at the poetry of Sylvia Plath, Stanley Kunitz, and Theodore Roethke, poets who relied on their own work to get through painful psychological experiences. As a poet who has experienced considerable trauma--especially as a child--Orr refers to the damaging experiences of his past and to the role poetry played in his ability to recover and survive. His personal narrative makes all the more poignant and vivid Orr's claims for lyric poetry's power as a tool for healing. Poetry as Survival is a memorable and inspiring introduction to lyric poetry's capacity to help us find safety and comfort in a threatening world.
Link: http://www.jstor.org/stable/j.ctt46nc68

CHAPTER SIX The Two Survivals from: Poetry as Survival
Abstract: Risk is involved when a lyric poet feels and expresses emotion or writes about a disturbing experience. An instability accompanies the project. But instability is built into the inner workings of our consciousness, and it is omnipresent in the external world also.

CHAPTER NINE Convulsive Transformation of the Overculture from: Poetry as Survival
Abstract: Sara Hutchinson is a Cherokee Indian woman interviewed in the book Surviving in Two Worlds. The “two worlds” are the worlds of contemporary, white-dominated America and the traditional world of first Americans. In the book, she does not define the term “Overculture” quoted above, and so, in adopting it, I have given it my own definition. In my definition, Overculture refers to the ideological and institutional formations and attitudes that support a given society or culture—established religions and political, social, and economic structures, as well as the values that validate them or emerge from them. The Overculture, then, is

CHAPTER FIFTEEN The Quest and the Dangerous Path from: Poetry as Survival
Abstract: As we approach our final trio of poets, we enter the contemporary world. These poets have read Freud and Jung and others. They know that the spiritual and emotional quests for meaning that began with such naive force in Romanticism have now been eroded by the skepticism and insights of psychoanalysis. The imagination of these three poets persists in mining what can seem at first like little more than a ribbon of neurotic themes crossing the rock face of an individual life. But as it digs down into the dark, unpromising rock, it still manages to extract what will become

William Raoul’s Alternative Honor: from: Southern Masculinity
Author(s) Blankenship Steve
Abstract: When, in 1908, William Greene Raoul Jr. decided he would “travel about, hobo if necessary, and find out what was being done in the socialist and working class world,” he committed political and social apostasy and announced his voluntary descent down the ladder of the American hierarchy his father and grandfather had struggled to climb.¹ He lived at his father’s elaborate mansion on Atlanta’s Peachtree Street, reading Marx and giving lectures on working-class virility and the virtues of socialism at local theaters.² Raoul remembered, “What was I going to do? I certainly couldn’t live off my father and work for

Critical Utopianism and Bioregional Ecocriticism from: The Bioregional Imagination
Author(s) BARNHILL DAVID LANDIS
Abstract: In his important study of bioregional literary criticism, David Robertson discusses some of the key components of bioregionalism: a delineation of place in terms of a bioregion, which reflects properties of the natural world rather than human artifice; a holistic integration of the individual person with that bioregion; and the interconnectedness of physical world, human psychology, and spirituality. Bioregional literary criticism, Robertson continues, is characterized by the drive “to identify and understand the niche of writers in their bioregional habitat” (1017).

Seasons and Nomads: from: The Bioregional Imagination
Author(s) ROBIN LIBBY
Abstract: As the world moves beyond nationalism into larger global corporate communities, one response has been to retreat to proximity and, in Kirkpatrick Sale’s terms, to “dwell in place.” The “imagined community” (Anderson) of the bioregion is human sized: it is a homeland not a nation. The notion of the “bioregional imagination” as explored throughout this book is created by place-conscious literature, art, natural-history writing, and thoughtful daily living. It is an effort to cultivate the sort of community Sale and others imagine, one that, many believe, might enable us to dwell more sustainably in place. What I investigate here, however,

The Days of Yore: from: When Our Words Return
Author(s) Partnow Patricia H.
Abstract: On June 6, 1912, Novarupta Volcano in southwestern Alaska exploded in one of the largest eruptions in the history of the world. Ash and pumice buried the Alaska Peninsula villages of Katmai and Douglas and the seasonally operated fish-processing camp at Kaflia Bay and fell two feet deep on the city of Kodiak, 115 miles away. The explosion spawned continuous thunder and lightning storms and resulted in total darkness for more than forty-eight hours. Its roar was heard as far away as Juneau, 750 miles distant (Martin 1913: 131). This event was the cause of widespread displacement of the Alutiiq

Book Title: Seasons of Misery-Catastrophe and Colonial Settlement in Early America
Publisher: University of Pennsylvania Press, Inc.
Author(s): DONEGAN KATHLEEN
Abstract: The stories we tell of American beginnings typically emphasize colonial triumph in the face of adversity. But the early years of English settlement in America were characterized by catastrophe: starvation, disease, extreme violence, ruinous ignorance, and serial abandonment. Seasons of Miseryoffers a provocative reexamination of the British colonies' chaotic and profoundly unstable early days, placing crisis-both experiential and existential-at the center of the story. At the outposts of a fledgling empire and disconnected from the social order of their home society, English settlers were both physically and psychologically estranged from their European identities. They could not control, or often even survive, the world they had intended to possess. According to Kathleen Donegan, it was in this cauldron of uncertainty that colonial identity was formed. Studying the English settlements at Roanoke, Jamestown, Plymouth, and Barbados, Donegan argues that catastrophe marked the threshold between an old European identity and a new colonial identity, a state of instability in which only fragments of Englishness could survive amid the upheavals of the New World. This constant state of crisis also produced the first distinctively colonial literature as settlers attempted to process events that they could neither fully absorb nor understand. Bringing a critical eye to settlers' first-person accounts, Donegan applies a unique combination of narrative history and literary analysis to trace how settlers used a language of catastrophe to describe unprecedented circumstances, witness unrecognizable selves, and report unaccountable events.Seasons of Miseryaddresses both the stories that colonists told about themselves and the stories that we have constructed in hindsight about them. In doing so, it offers a new account of the meaning of settlement history and the creation of colonial identity.
Link: http://www.jstor.org/stable/j.ctt4cggz2

On Being Human: from: Marrow of Human Experience, The
Abstract: Only a week before I received the invitation to write this introduction, two faculty members who are team-teaching an introductory class about world arts and cultures queried me. Their course concerns concepts and perspectives in the intercultural, interdisciplinary study of art, aesthetics, and performance. Among other matters, it examines the performative representation of cultural identity. The instructors sought articles outside their own fields that students should read. Immediately I recommended William A. (Bert) Wilson’s “On Being Human: The Folklore of Mormon Missionaries.” It deals as much with behavior, performance, and culture as it does with the lore of a particular

1. The fundamental problem of regulating technology from: Professionalism in the Information and Communication Technology Industry
Author(s) Kirby Michael
Abstract: Preposterous claims: Dean Acheson, one-time Secretary of State of the United States of America, called his memoirsPresent at the Creation(1969). It was a clever title, laying claim to having been at the important meetings during and after the Second World War in which the new world order was established.

7 Fifth Meditation: from: Philosophy of Communication
Author(s) Husserl Edmund
Abstract: As the point of departure for our new meditations, let us take what may seem to be a grave objection. The objection concerns nothing less than the claim of transcendental phenomenology to be itself transcendental philosophyand therefore its claim that, in the form of a constitutional problematic and theory moving within the limits of the transcendentally reduced ego, it can solve the transcendental problems pertaining to theObjective world. When I, the meditating I, reduce myself to my absolute transcendental ego by phenomenological epoché do I not becomesolus ipse; and do I not remain that, as long as

8 Being-in-the-World as Being-With and Being-Oneʹs-Self. from: Philosophy of Communication
Author(s) Heidegger Martin
Abstract: Our analysis of the worldhood of the world has constantly been bringing the whole phenomenon of Being-in-the-world into view, although its constitutive items have not all stood out with the same phenomenal distinctness as the phenomenon of the world itself. We have Interpreted the world ontologically by going through what is ready-to-hand within-the-world; and this Interpretation has been put first, because Dasein, in its everydayness (with regard to which Dasein remains a constant theme for study), not only is in a world but comports itself towards that world with one predominant kind of Being. Proximally and for the most part

9 Foundations of a Theory of Intersubjective Understanding from: Philosophy of Communication
Author(s) Schutz Alfred
Abstract: As we proceed to our study of the social world, we abandon the strictly phenomenological method. We shall start out by simply accepting the existence of the social world as it is always accepted in the attitude of the natural standpoint, whether in everyday life or in sociological observation. In so doing, we shall avoid any attempt to deal with the problem from the point of view of transcendental phenomenology. We shall, therefore, be bypassing a whole nest of problems whose significance and difficulty were pointed out by Husserl in his Formal and Transcendental Logic, although he did not there

32 Actio in Distans: from: Philosophy of Communication
Author(s) Sloterdijk Peter
Abstract: The crisis of the philosophical epochéis the defining characteristic of the present age. Orientation in complex realities has become extremely difficult; in the turbulence of contemporary life, it is hard to perform Husserl’s basic philosophical operation—stepping back from the image of reality while bracketing one’s own existential intentions—with any degree of conviction. This experience is not entirely new: inOne-Way Street, written between the two world wars, Walter Benjamin already bade farewell to illusions of adequate distance:

Book Title: The Machine Question-Critical Perspectives on AI, Robots, and Ethics
Publisher: The MIT Press
Author(s): Gunkel David J.
Abstract: One of the enduring concerns of moral philosophy is deciding who or what is deserving of ethical consideration. Much recent attention has been devoted to the "animal question" -- consideration of the moral status of nonhuman animals. In this book, David Gunkel takes up the "machine question": whether and to what extent intelligent and autonomous machines of our own making can be considered to have legitimate moral responsibilities and any legitimate claim to moral consideration. The machine question poses a fundamental challenge to moral thinking, questioning the traditional philosophical conceptualization of technology as a tool or instrument to be used by human agents. Gunkel begins by addressing the question of machine moral agency: whether a machine might be considered a legitimate moral agent that could be held responsible for decisions and actions. He then approaches the machine question from the other side, considering whether a machine might be a moral patient due legitimate moral consideration. Finally, Gunkel considers some recent innovations in moral philosophy and critical theory that complicate the machine question, deconstructing the binary agent--patient opposition itself. Technological advances may prompt us to wonder if the science fiction of computers and robots whose actions affect their human companions (think of HAL in 2001: A Space Odyssey) could become science fact. Gunkel's argument promises to influence future considerations of ethics, ourselves, and the other entities who inhabit this world.
Link: http://www.jstor.org/stable/j.ctt5hhks8

5 Known Knowns and Unknown Unknowns: from: Theorizing Scriptures
Author(s) SUGIRTHARAJAH R. S.
Abstract: These were the words of the U.S. Defense Secretary Donald Rumsfeld at a press conference. This is indeed a highly complicated use of the English language, at least equivalent to and perhaps surpassing the Bhabha-ist and Spivakian verbiage. The defense secretary may not have had the world of scriptural interpretation in mind when he uttered these profound thoughts, but what he said has some relevance to the discipline.

9 Transforming Identities, De-textualizing Interpretation, and Re-modalizing Representation: from: Theorizing Scriptures
Author(s) CLARKE SATHIANATHAN
Abstract: The methodology presented in Vincent Wimbush’s theorizing of “scriptures” introduction to this volume is both complexly situated and conspicuously vested. The methodology of investigating “scriptures” is decidedly embedded in the multiplex and pluriform world of concrete power exchanges within which the phenomena operate. “Scriptures” become powerful agents of discursive practice in a complex of worlds entrenched in power. “Scriptures” are thus stripped of their exclusive transcendental wrappings, which have been historically utilized to save them from critical interrogation. Rather “scriptures” have been reassembled as subjects/objects of immanental influence in the messy and concrete world of interconnected power generators and power

11 Conjuring Scriptures and Engendering Healing Traditions from: Theorizing Scriptures
Author(s) CHIREAU YVONNE P.
Abstract: There are numerous meanings that may be given to textuality using comparative approaches, and the religions of the Afro-Atlantic world provide an especially rich terrain for conceptualizing the phenomena of “scriptures” as it appears in the experiences of historically dominated peoples. So in the following discussion I want to put forward some examples from black American religions that demonstrate how practitioners make use of “scriptures,” sometimes in unique ways.

12 Visualizing Scriptures from: Theorizing Scriptures
Author(s) MCDANNELL COLLEEN
Abstract: Let me begin by reciting my proof text. A reading from Vincent Wimbush’s introductory essay: “Such folk generally do not stay within the lines; often they go undetected, uncounted, and unaccounted for. They almost always scramble the generalities by which dominance defines itself and the world.”¹ It is thus to “such folks” that I turn. To discuss “such folks”—as we all know—is no simple task. Such folks are everywhere but they are not easily found. They populate our memories but not our textbooks. While it is easy to say that we would like to know the signifying predilections

13 Signifying in Nineteenth-Century African American Religious Music from: Theorizing Scriptures
Author(s) DJEDJE JACQUELINE COGDELL
Abstract: This essay concerns the role of religious music in nineteenth-century African American culture. Just as religion in African and African-derived cultures is a topic that has received much study, so too has the discussion of the role of music in religion. I find these topics fascinating because both phenomena—music and religion—are central to African peoples. Music scholar J. H. Kwabena Nketia writes, “The most compelling reason for music making in Africa derives from religious experience, for it is generally believed that the spiritual world is responsive to music and deeply affected by it…. Hence worship always finds its

16 Texture, Text, and Testament: from: Theorizing Scriptures
Author(s) KING-HAMMOND LESLIE
Abstract: Reading sacred symbols and signifying imagery in American visual culture is still one of the most under-explored aspects of visual expression in modern and postmodern art of the twentieth and twenty-first centuries. Global history has provided the artist with a wealth of examples in the expression and creation of objects, artifacts, and monuments inspired by personal motivation and religious belief systems. Modernity has posed challenges to the artist’s need to connect with a spiritual core fundamental to living a meaningful life in a world of global conflicts and civil wars. Encoded meanings have mandated that the elements represented in contemporary

26 Racial and Colonial Politics of the Modern Object of Knowledge: from: Theorizing Scriptures
Author(s) PARKER JOSEPH
Abstract: For Feierman this crisis has centered on the gradual dissolution of unilinear narratives of world history as the spread of

Introduction: from: After Representation?
Author(s) SPARGO R. CLIFTON
Abstract: A Holocaust literature that took its imperatives from the existential conditions of the camps would begin always as at the end of culture, in a world of dying, degradation, and atrocity wherein all books and learning exist but as a faint memory of what it meant to be human in some other time, some other place. For Elie Wiesel, there is in fact no other condition from which a literature about the Holocaust might begin, which is to say, there is no way of speaking about the Holocaust in books except from within a state of historically conditioned anxiety about

10 Normality and Difference: from: Thinking About Dementia
Author(s) CHATTERJI ROMA
Abstract: In an influential essay on dementia care, Kitwood (1993) uses the notion of cultureto orient caregivers to the communicative aspects of care on psychogeriatric wards. By talking about a “culture of dementia” he provides a new perspective on the way in which dementia sufferers are usually represented, that is, in terms of a loss of voice and of the possibility of constituting a lifeworld (Leering 1967; Chatterji 1998). He tries to think of the ward in terms of an intersubjective space that can be shared by both caregivers and patients, that offers possibilities for the development of a lifeworld.

Book Title: The King James Version at 400-Assessing Its Genius as Bible Translation and Its Literary Influence
Publisher: SBL Press
Author(s): Towner Philip H.
Abstract: In this collection of essays, thirty scholars from diverse disciplines offer their unique perspectives on the genius of the King James Version, a translation whose 400th anniversary was recently celebrated throughout the English-speaking world. While avoiding nostalgia and hagiography, each author clearly appreciates the monumental, formative role the KJV has had on religious and civil life on both sides of the Atlantic (and beyond) as well as on the English language itself. In part 1 the essayists look at the KJV in its historical contexts—the politics and rapid language growth of the era, the emerging printing and travel industries, and the way women are depicted in the text (and later feminist responses to such depictions). Part 2 takes a closer look at the KJV as a translation and the powerful precedents it set for all translations to follow, with the essayists exploring the translators’ principles and processes (with close examinations of “Bancroft’s Rules" and the Prefaces), assessing later revisions of the text, and reviewing the translation’s influence on the English language, textual criticism, and the practice of translation in Jewish and Chinese contexts. Part 3 looks at the various ways the KJV has impacted the English language and literature, the practice of religion (including within the African American and Eastern Orthodox churches), and the broader culture. The contributors are Robert Alter, C. Clifton Black, David G. Burke, Richard A. Burridge, David J. A. Clines, Simon Crisp, David J. Davis, James D. G. Dunn, Lori Anne Ferrell, Leonard J. Greenspoon, Robin Griffith-Jones, Malcolm Guite, Andrew E. Hill, John F. Kutsko, Seth Lerer, Barbara K. Lewalski, Jacobus A. Naudé, David Norton, Jon Pahl, Kuo-Wei Peng, Deborah W. Rooke, Rodney Sadler Jr., Katharine Doob Sakenfeld, Harold Scanlin, Naomi Seidman, Christopher Southgate, R. S. Sugirtharajah, Joan Taylor, Graham Tomlin, Philip H. Towner, David Trobisch, and N. T. Wright.
Link: http://www.jstor.org/stable/j.ctt5hjgtt

Luther’s Approach to Bible Translation and the KJV from: The King James Version at 400
Author(s) Tomlin Graham
Abstract: Perhaps the two most influential documents that emerged from the Reformation period were Martin Luther’s translation of the Bible into German, which finally appeared in full in 1534, and the King James Version, whose 400th anniversary the English-speaking world celebrated in 2011. Both had an extensive and profound effect on the languages into which they were translated. Luther combined the various forms of contemporary German into one common vernacular usage, which became the basis for a standardized spoken and written language for centuries to come. The King James Version shaped the English language both in England itself and also in

“Not of an Age, But for All Time”: from: The King James Version at 400
Author(s) Black C. Clifton
Abstract: In the slender space of twenty years not one but two corpora exploded the course of English language and literature. I know of no other culture in which a revolutionary convergence of such magnitude occurred. Two centuries separate Goethe (1749–1832) from Luther’s Bible (1534). Pushkin (1799–1837) consolidated Russia’s vernacular a century after East Slavic’s push and pull between Church Slavonic and Peter the Great (1672–1725). From 1590 to 1611 England witnessed the emergence of bothShakespearean poetryandthe King James Bible. The world has never been the same since. The Bard of Avon is now regarded

The KJV in Orthodox Perspective from: The King James Version at 400
Author(s) Crisp Simon
Abstract: A possible framework for this study is provided by the following question: What kind of influence of the King James Bible could we expect in the Orthodox world? Given that the majority of Orthodox Christians are familiar with the Scriptures in Greek or Slavonic, we might imagine that any influence would be either slight or nonexistent.

The Master Copy: from: The King James Version at 400
Author(s) Sugirtharajah R. S.
Abstract: On the Richter scale of English national affection, the King James Version is way at the top, like the late Queen Mother. The lovers of the King James Version often lapse into quasi-spiritual terminology when extolling its virtues and achievements. Listen to the words of William Canton, the passionate historian of the British and Foreign Bible Society: “The blind had a new world opened to them. Hospitals were supplied with small volumes suitable for the sick-wards, and many a little book was afterwards found under the pillow of the dead. In prisons, penitentiaries, workhouses, the Bible wrought wonders.”⁴ Those of

Missing Links in Mainline Churches: from: Fragile Dignity
Author(s) Nell Ian
Abstract: When Walter Brueggemann describes the situation Christian preaching finds itself in in American culture, he uses the metaphor of exileto express the “loss of a structured, reliable, ‘world’ where treasured symbols of meaning are mocked and dismissed” (Brueggemann 1997, 2). The loss of white, male, Western, and colonial hegemony that affects churches as well as cultures constitutes a limit experience for many Christians. This requires corresponding verbal expressions—for example, in sermons—that can adequately address this situation. Within this context, Brueggemann argues,

“Household” (Dis)loyalties and Violence in Judges 14 and 15: from: Fragile Dignity
Author(s) Koffeman Leo
Abstract: Referring to tragic stories, Exum (1992, 8) argues that “the association of good and evil within the divine provides fertile ground for tragic awareness to grow.” According to Exum, “telling” and “re-telling” a biblical tragic narrative also makes one knowledgeable and “honest about reality.” The process creates openness to “a multivalent, inexhaustible narrative world” of good and evil. In a dialogical theological conversation, it instills a “tragic vision” that contributes to a “fullness of insight into the human condition” (1992, 9). This essay assumes that tensions between loyalties and disloyalties (re)produce the good and the evil, that which upholds and

Book Title: Imprints, Voiceprints, and Footprints of Memory-Collected Essays of Werner H. Kelber
Publisher: SBL Press
Author(s): Kelber Werner H.
Abstract: Jesus and his followers defined their allegiances and expressed their identities in a communications culture that manifested itself in voice and chirographic practices, in oral-scribal interfaces, and in performative activities rooted in memory. In the sixteen essays gathered in Imprints, Voiceprints, and Footprints of Memory, Werner Kelber explores the verbal arts of early Christian word processing operative in a media world that was separated by two millennia from our contemporary media history. The title articulates the fact that the ancient culture of voiced texts, hand-copying, and remembering is chiefly accessible to us in print format and predominantly assimilated from print perspectives. The oral-scribal-memorial-performative paradigm developed in these essays challenges the reigning historical-critical model in biblical scholarship. Notions of tradition, the fixation on the single original saying, the dominant methodology of form criticism, and the heroic labors of the Quest—stalwart features of the historical, documentary paradigm—are all subject to a critical review. A number of essays reach beyond New Testament texts, ranging from the pre-Socratic Gorgias through medieval manuscript culture on to print’s triumphant apotheosis in Gutenberg’s Vulgate, product of the high tech of the fifteenth century, all the way to conflicting commemorations of Auschwitz—taking tentative steps toward a history of media technologies, culture, and cognition of the Christian tradition in the West.
Link: http://www.jstor.org/stable/j.ctt5hjh34

15 The History of the Closure of Biblical Texts (2010) from: Imprints, Voiceprints, and Footprints of Memory
Abstract: Writing and print, as well as electronic devices, Ong has proposed, are technologies that produce effects in the sensible world outside us but also affect the way our minds work (1992a). Handwriting slowly undermined and partially replaced a predominantly oral lifeworld, print drastically altered all major aspects of Western civilization, and the electronic medium is well on the way to ushering in a transformation of global dimensions. These are external changes, well known and plainly in view, especially at epochal threshold events such as the alphabetic revolution in ancient Greece around 700 b.c.e. (Havelock 1981), or the fifteenth-century shift from

16 The Work of Walter J. Ong and Biblical Scholarship (2011) from: Imprints, Voiceprints, and Footprints of Memory
Abstract: Although a restlessly interdisciplinary mind, Ong was strictly speaking an expert in the literary and intellectual history of the Renaissance, and not a biblical scholar. To many he was known as one of the world’s experts on comparative media studies or media ecology, as it is called today, but to those who knew him closely he seemed to be in a category all by himself. As far as his intellectual persona is concerned, he managed to assimilate deep introspection with a sometimes astonishing pragmatism, and a limitless curiosity about virtually all aspects of human knowledge with an unfailing commitment to

Chapter 2 Ecological Explanation from: Political Creativity
Author(s) Ansell Chris
Abstract: If, as this volume suggests, reigning theories of institutions have difficulty in explaining institutional change, then new insights might come from howwe explain things in the social sciences. From that starting point, thisessayexplores a style of explanation only dimly perceived as a distinctive form—ecological explanation. Although ecological explanation has important and long-standing roots in the social sciences—reaching back at least to the work of the Chicago school of sociology—it is presently much better known as a strategy for explaining the natural world.¹ Natural ecologists adopt a variety of specific explanatory techniques, but are broadly

Chapter 8 The Fluidity of Labor Politics in Postcommunist Transitions: from: Political Creativity
Author(s) Sil Rudra
Abstract: Images of disaffected workers rising up against communist regimes—most evident in the case of the Solidarity-led movement in Poland and the 1989 miners’ strikes in the Soviet Union—initially spawned hopes that unions could spearhead the emergence of civil society throughout the postcommunist world. Within a decade after the fall of communism, however, a much bleaker picture emerged: “Not only have unions not experienced a rebirth—on the contrary, they have seen a drop in membership—but they have been largely unable to create for themselves a pronounced political role to allow them to shape the postcommunist transformation.”¹ Labor

1 Embodying Metaphysics from: Dancing Identity
Abstract: A basic issue in dance is how to link human agency with movement form and expression. When we dance we embody agency through bodily orientation and consciousness. The dialectic nature of these links is played out daily in our movement choices and bodymind awareness. Judith Butler asks what kind of performances will destabilize received and rehearsed categories. The possibilities of transformation may be found in a “failure to repeat, a de-formity.”¹ Dance forms are repeated daily, hourly, in rehearsal rooms around the world. Thus a major question we should ask is, “What do we want to instill in this process,

5 A Dance of Time Beings from: Dancing Identity
Abstract: Sociocultural processes and artifacts are human doings, expressions that extend from and also extend our bodily nature. Encompassing sex and gender, our performances include nature and are sown in word and deed. The body is a primal natural fact and also a sophisticated artifact, and if fact comes before “arti-fact,” both dissolve in metaphysics. Artifacts reflect the nebulous material of beings-in-the-world that shaped them. Dancing brings this to us, but in a slippery way.

4 A Short Counter-History from: A Counter-History of Composition
Abstract: Rather than place Coleridge in the narrative of rhetoric’s retreat and return, either in retreat as Richard Young does or in return as James Berlin does, Paul Kameen’s reading seems to place Coleridge elsewhere. Certainly Kameen is interested in the ways Coleridge can expand the field’s conceptions of rhetorical invention and the composing process, but his rearticulation of Coleridge goes beyond the revaluation of the romantic individual. If Coleridge is read as espousing a complex relationship among the world, the body, the mind, and writing, then his importance clearly goes beyond mystical genius. But simply placing Coleridge into the return

One Illness Narratives and the Challenge to Criticism from: Illness as Narrative
Abstract: From the winter of 1918 until the spring of 1919, an influenza outbreak swept the globe, killing fifty to a hundred million people, as much as 5 percent of the world’s population (Barry 397). Despite the flu’s ferocity, for much of the twentieth century this pandemic nearly vanished from popular consciousness. Although more United States soldiers died from the flu than from combat during World War I, it has rarely been given a significant place in American histories of the war.¹ Even though, according to historian John M. Barry, it “killed more people in a year than the Black Death

Five Theory’s Aging Body from: Illness as Narrative
Abstract: To ask about the function of criticism at the present time is to invite nearly as many answers as there are critics. The profession has traveled a long way from Matthew Arnold’s confident declaration in 1865 that the only rule a critic must follow is “disinterestedness” in order “to know the best that is known and thought in the world, irrespectively of practice, politics, and everything of the kind” (“Function,” 17). While a good number of today’s critics might define their work as motivated by “interest,” rather than disinterest, there is no consensus on what the focus of that interest

Six Reparative Reading from: Illness as Narrative
Abstract: In previous chapters, I discussed the challenges to expression posed by experiences of risk, pain, suffering, and even sympathy, and examined how personal narratives about illness present problems for dominant literary critical practices that are based in hermeneutics of suspicion. In her final book, Touching Feeling, Eve Kosofsky Sedgwick labels interpretive approaches that seek to expose secrets, errors, and manipulation “paranoid practices.” She points out a truth that is hard to see from within the world of criticism: “paranoia knows some things well and others poorly” (130). Among the things that paranoia does not know well are personal accounts of

5 DANCE TENSION from: Dance And Lived Body
Abstract: In part 2, we are still moving away from those futile existentialist views that fail to see meaning in life because they emphasize lifeʹs contingency rather than its cohesion, and fail to see the impossibility of erasing (even in our thoughts, let alone our actions) the compelling connectedness of self, body, earth, and world – a universe (a single verse), rendering both unity and diversity possible. Disconnection is possible only if connection is assumed. Likewise, irrationality stands in relation to rationality, nonbeing to being, negative to positive, and contingent properties must be contingent upon something. In short, all oppositions stand

9 ACTS OF LIGHT from: Dance And Lived Body
Abstract: Thus far, I have been describing dance as purposeful expression, a description I will continue to develop. I have also considered that dance has subjective content (that it is of our sentient selves), that it has objective structure (discernible form), and that these are interrelated in the tensions and polarities of our dance. In these concluding chapters, I consider the lived ground of dance and what the dancer signifies (signs) through this ground. This leads to a further concern for the nondualistic unity of our lived world – our one world – and the proof of this unity that our

Book Title: The Reparative in Narratives-Works of Mourning in Progress
Publisher: Liverpool University Press
Author(s): ROSELLO MIREILLE
Abstract: The authors studied in this book can be visualized as the islands that constitute an unknown, fragile and trembling literary and cultural Francophone archipelago. The archipelago does not appear on any map, in the middle of an ocean whose name we already know. No Francophone anthology would put these authors together as a matter of course because what connects them is a narrative grammar rather than a national origin or even a language. Yet, their writing techniques and their apprehension of the real (the ways in which they know and name the world) both reflect and actively participate in our evolving perception of what Gayatri Spivak calls the “planet”. The Reparative in Narratives argues that argue that they repair trauma through writing. One description of these awe-inspiring, tender and sometimes horrifying tales is that their narrators are survivors who have experienced and sometimes inflicted unspeakable acts of violence. And yet, ultimately, despair, nihilism, cynicism or silence are never the consequences of their encounter with what some quickly call evil. The traumatic event has not killed them and has not killed their desire to write or perform, although the decidedly altered life that they live in the aftermath of the disaster forces them to become different types of storytellers. They are the first-person narrators of their story, and their narration reinvents them as speaking subjects. In turn, this requires that we accept new reading pacts. That pact is a temporal and geographical signature: the reparative narrative needs readers prepared to accept that healing belongs to the realm of possibilities and that exposure and denunciation do not exhaust the victim’s range of possibilities. Rosello contends that this context-specific yet repeating pattern constitutes a response to the contemporary figuration of both globalized and extremely localized types of traumatic memories.
Link: http://www.jstor.org/stable/j.ctt5vj9bm

Book Title: Michel Tournier and the Metaphor of Fiction- Publisher: Liverpool University Press
Author(s): PLATTEN DAVID
Abstract: Michel Tournier is a writer who explores complex philosophical questions in the guise of concrete, imagistic narratives. This comprehensive study privileges the notion of literary reference, by which the world of text is understood or experienced in metaphorical relation to the world outside of it. Metaphor, in the context of Tournier’s fiction, shows how the fantastic merges with the real to provide new perspectives on many diverse aspects of the modern world: the Crusoe myth, Nazism, the value to society of art and religion, and the nature of education. This book elucidates an aesthetic of Tournier’s fiction that encompasses the writer’s stated ambition to ‘go beyond literature’.
Link: http://www.jstor.org/stable/j.ctt5vjb26

CHAPTER THREE The Drive for Reference from: Michel Tournier and the Metaphor of Fiction
Abstract: In the 1970s two well-known French philosophers clashed swords. Their querelleconcerned the seemingly arcane issue of metaphoric reference. As we have seen, Paul Ricoeur argues convincingly inLa Métaphore vivethat metaphor is a cognitive tool, that it helps in certain circumstances to articulate our experience of the world. Ricoeur’s analysis is anchored to the established phenomenological precepts of Kant and Husserl, for in order that metaphor may refer, its transgressive character must ultimately be tamed by the master discourse of philosophy. However, according to Jacques Derrida’s deconstructive practice, the philosopher’s discourse is itself shot through with metaphor. It

1 The Axial Age in World History from: The Cultural Values of Europe
Author(s) Eisenstadt Shmuel N.
Abstract: In this article I want to analyse the distinctive characteristics of the ‘axial civilizations’ – those civilizations which are identical with Max Weber’s Great Religions. They constitute one of the most important scenes in world history and in the discourses about values of the modern world.

5 Freedom, Slavery, and the Modern Construction of Rights from: The Cultural Values of Europe
Author(s) Patterson Orlando
Abstract: The end of the Cold War entailed not simply the political and ideological victory of the West over its Communist adversary, but the triumph of the West’s most central and cherished value, freedom. Today we are living through one of the periodic explosive diffusions of this ideal as well as the related notion of human rights. According to Freedom House, the majority of the world’s 5.4 billion people have declared themselves in favour of freedom. The world seems to be in anything but a festive mood as a result of the triumph of its master value. The former Soviet Union

6 The Value of Introspection from: The Cultural Values of Europe
Author(s) Flasch Kurt
Abstract: With this striking exhortation, Augustine summed up introspection as a constitutive element of the old European system of merit. At the same time, in an anxious, nothing less than beseeching, peremptory tone, it reminds us that human beings have a tendency to throw themselves outwards, to live amid diversions, to fail to appreciate themselves. It is not only with the emergence of industrial-technological civilization that introspection comes under threat; it faces inherent threats. Before Augustine, Neoplatonic and Stoic philosophers reminded us of the same thing: it is we who forget our inner world, plunge into the external world, and lose

8 The Affirmation of Ordinary Life from: The Cultural Values of Europe
Author(s) Reinhard Wolfgang
Abstract: When I consider all the unsolicited emails I receive every day, it seems to me that there are two main values for our contemporaries, money and sex, both quite everyday things. Now the world does not, of course, consist solely of spam, but on a somewhat higher level, in the case of professional and economic success measured in monetary terms, and in the case of love, we are in fact dealing with core values of Western culture and society. But they are so normal and everyday that they are scarcely perceived as values that function as guides to action.

13 The Realities of Cultural Struggles from: The Cultural Values of Europe
Author(s) Senghaas Dieter
Abstract: The superiority she [Europe] has long maintained has tempted her to plume herself as the mistress of the world, and to consider the rest of This statement is from

14 The Contest of Values: from: The Cultural Values of Europe
Author(s) Krämer Gudrun
Abstract: People are thinking seriously about values again. They are doing so in Europe, which has been reappraising its Christian heritage since the fall of the Berlin Wall and the collapse of the Soviet empire; in the United States, which has decided to launch a worldwide crusade for freedom; and in Asia, which insists on its cultural specificity. The Muslim world, too, is debating values, internally as well as with the outside world. The debate is taking place in a highly charged atmosphere, and it is marked by a pronounced asymmetry of power. The west calls on ‘Islam’, that is to

1 Introduction: from: Black Intersectionalities
Author(s) Rocchi Jean-Paul
Abstract: In the Spring of 2011, the Collegium for African American Research (CAAR) placed the emphasis of its ninth international conference, “Black States of Desire: Dispossession, Circulation, Transformation,” which was held in Paris, on the conditions of social transformation in the black world.¹ It insisted on the intersection of a socioeconomic approach with a multicultural and identity-focused perspective; on the relation between theorizing processes and social transformation, between intellectual activity and political action; and on the cross-cutting relations between different communities with specific emancipatory agendas. The call for papers further explained that

Book Title: American Creoles-The Francophone Caribbean and the American South
Publisher: Liverpool University Press
Author(s): Britton Celia
Abstract: The Francophone Caribbean and the American South are sites born of the plantation, the common matrix for the diverse nations and territories of the circum-Caribbean. This book takes as its premise that the basic configuration of the plantation, in terms of its physical layout and the social relations it created, was largely the same in the Caribbean and the American South. Essays written by leading authorities in the field examine the cultural, social, and historical affinities between the Francophone Caribbean and the American South, including Louisiana, which among the Southern states has had a quite particular attachment to France and the Francophone world. The essays focus on issues of history, language, politics and culture in various forms, notably literature, music and theatre. Considering figures as diverse as Barack Obama, Frantz Fanon, Miles Davis, James Brown, Edouard Glissant, William Faulkner, Maryse Condé and Lafcadio Hearn, the essays explore in innovative ways the notions of creole culture and creolization, terms rooted in and indicative of contact between European and African people and cultures in the Americas, and which are promoted here as some of the most productive ways for conceiving of the circum-Caribbean as a cultural and historical entity.
Link: http://www.jstor.org/stable/j.ctt5vjd80

The Theme of the Ancestral Crime in the Novels of Faulkner, Glissant and Condé from: American Creoles
Author(s) Britton Celia
Abstract: William Faulkner, Édouard Glissant and Maryse Condé all come from that part of the world that we can define as the American Tropics, and therefore share a common history of plantation slavery. Within that history, however, they occupy very different positions – Faulkner as the descendant of slaveowners, Glissant and Condé as the descendants of slaves. In addition, the American South and the Caribbean have very different attitudes towards the question of racial mixing, pejoratively known as miscegenation in the United States and positively as métissage or creolization in the Caribbean. The South’s fear of miscegenation leads to an obsession

Book Title: Postcolonial Thought in the French Speaking World- Publisher: Liverpool University Press
Author(s): Murphy David
Abstract: In the late 1990’s, Postcolonial Studies risked imploding as a credible area of academic enquiry. Repeated anthologization and an overemphasis on the English-language literatures led to sustained critiques of the field and to an active search for alternative approaches to the globalized and transnational formations of the post-colonial world. In the early twenty-first century, however, postcolonial began to reveal a new openness to its comparative dimensions. French-language contributors to postcolonial debate (such as Edouard Glissant and Abdelkebir Khatibi) have recently risen to greater prominence in the English-speaking world, and there have also appeared an increasing number of important critical and theoretical texts on postcolonial issues, written by scholars working principally on French-language material. It is to such a context that this book responds. Acknowledging these shifts, this volume provides an essential tool for students and scholars outside French departments seeking a way into the study of Francophone colonial postcolonial debates. At the same time, it supplies scholars in French with a comprehensive overview of essential ideas and key intellectuals in this area.
Link: http://www.jstor.org/stable/j.ctt5vjgn6

CHAPTER 6 Édouard Glissant: from: Postcolonial Thought in the French Speaking World
Author(s) Bongie Chris
Abstract: It is over half a century now since Martinique’s Édouard Glissant arrived on the literary scene in Paris, publishing his first volumes of poetry in the early 1950s, and his first novel, La Lézarde, in 1958. Since that time he has produced eight stylistically demanding novels (the latest beingOrmerodin 2003), a good many collections of poetry, and one influential play about the Haitian Revolution.¹ Arguably, though, it is not as a novelist or poet that Glissant has proved most influential at the international level, but as a theorist. With his unflagging advocacy of a creolizing world of Diversity

CHAPTER 8 Translating Plurality: from: Postcolonial Thought in the French Speaking World
Author(s) Rice Alison
Abstract: Born in El Jadida, Morocco in 1938, Abdelkébir Khatibi is the author of a diverse and complex oeuvre that creatively engages with the thought of European philosophers to address the specific challenges facing postcolonial subjects from the French-speaking world. After receiving a French education in his native country while it was still a protectorate of France,¹ Khatibi pursued university studies in sociology at the Sorbonne in Paris. When questioned about this period, the writer affirmed that the years he spent in the French capital, from 1958 to 1964, were characterized by ‘great intellectual and political effervescence’ (1999: 74). Unlike other

CHAPTER 13 Postcolonial Anthropology in the French-speaking World from: Postcolonial Thought in the French Speaking World
Author(s) Richards David
Abstract: It is a foolish commentator indeed who would attempt to claim a precise moment in history when anthropology in the French-speaking world becamepostcolonial – that point in time when predominantly French anthropological thought turned on its own history of involvement in the imperial enterprise and began to challenge anthropological theories and practices grounded in the discourses and assumptions of colonialism. That anthropology was one of the handmaidens of colonialism, a science of empire, is indisputable and well documented. For many, the postcolonial turn has yet to occur and anthropology is still irredeemably and fatally tainted by its colonial origins.

CHAPTER 16 The End of the Republican Empire (1918–62) from: Postcolonial Thought in the French Speaking World
Author(s) Dine Philip
Abstract: Small islands and extensive continental land masses, the territorial possessions of France were found all around the world, yet were so scattered, so disparate in environment and culture, that they could hardly become the empire en blocthat imperialists urged that they be at the end of the nineteenth century. ‘Empire’ was a verbal convenience,

CHAPTER 17 Postcolonialism and Deconstruction: from: Postcolonial Thought in the French Speaking World
Author(s) Syrotinski Michael
Abstract: One of the most significant recent developments within postcolonial theory has been its belated engagement with the Francophone world, after a decade or more of sustained critical attention to Anglophone texts and contexts. Indeed, one might have expected the dialogues that are now taking place to have begun much earlier, given that so much of the writing of the three figures most associated with the emergence of postcolonial theory – Homi Bhabha, Edward Said and Gayatri Spivak – owes a clear intellectual debt to an earlier generation of French theorists. A number of genealogical lines of influence are now beginning

2 Medbh McGuckian: from: Sympathetic Ink
Abstract: The poetry of Medbh McGuckian has by no means received universal critical acclaim and many of her reviewers have been notoriously acerbic and personal in their attacks. Patrick Williams classifies her work as ‘colourful guff’: ‘McGuckian’s concoctions of endless poeticism are non-visionary, and the funny, sealed little worlds where harmless cranks parley with themselves in gobbledegook won’t impinge on the real world of loot and dragons.’¹ Such criticism of her work’s supposedly vexatious obliquity is not unusual: she is labelled fey and mannered,² whimsical,³ at best intricate and enigmatic, at worst inaccessible and subjective.⁴ Gerald Dawe complains that much of

Tempestuous Transformations from: Translating Life
Author(s) LINDLEY DAVID
Abstract: If it is true, as Dennis Kennedy observes in Looking at Shakespeare, that ‘the visual history of performance ... has been mostly excluded from Shakespeare studies’, then it is even more the case that the history of the music which has accompanied successive productions has been virtually totally ignored. However, if ‘there is a clear relationship between what a production looks like and what its spectators accept as its statement and value’,¹ the same must be true of the aural world generated by musical accompaniment. Less completely pervasive than the visual, physical setting of a performance, and much more prominent

(Post) colonial Translations in V. S. Naipaul’s The Enigma of Arrival from: Translating Life
Author(s) CHEW SHIRLEY
Abstract: Joseph Conrad was the first modern writer V. S. Naipaul encountered at the age of ten; and Conrad, seaman turned author, was also someone who ‘had been everywhere before me’ and who ‘sixty to seventy years ago meditated on my world’ ( CD, p. 210). Indeed, Conrad’s vision of this world, as some critics have remarked,² is one which Naipaul seems bound to repeat in his own work: ‘half-made societies ... where there was no goal, and where always “something inherent in the necessities of successful action ... carried with it the moral degradation of the idea”’ (CD, p. 208). This

Hazlitt’s Liber Amoris; or, the New Pygmalion (1823): from: Translating Life
Author(s) BARNARD JOHN
Abstract: The subtitle of Hazlitt’s Liber Amoris; or, the New Pygmalion, published anonymously in 1823, promises a retelling of Ovid’s Augustan myth of transformation set in Regency England, a translation from classical to modern times. Unlike Ovid’s poetic invention of a distant mythological past, Hazlitt’s prose version takes place in the quotidian world of London’s lodging houses. However, early nineteenth-century London has no pagan Venus who can effect the metamorphosis required by Hazlitt’s narrator. Obviously, like Mary Shelley’sFrankenstein; or, the Modern Prometheus(1818), the subtitle is ironic, and questions the pertinence of classical mythology to the modern world. There is

CHAPTER 1 The Holocaust’s Life as a Ghost from: Social Theory after the Holocaust
Author(s) BAUMAN ZYGMUNT
Abstract: Among the Jews in the first place, living in a world contaminated with the possibility of a holocaust rebounds repeatedly in fear and horror. To

Chapter One Geographies of violence: from: Colombia’s Forgotten Frontier
Abstract: Mountains, hills and rivers divide the country into many regions with distinct identities and some historians argue that this fragmentation has stood in the way of efforts to integrate the country. In the long run, the argument goes, geography has also contributed to Colombia’s turbulent and violent history. This is indeed a tempting argument. Colombia is topographically complex, has one of the world’s highest homicide rates and its ongoing armed

Book Title: Commemorating the Irish Famine-Memory and the Monument
Publisher: Liverpool University Press
Author(s): MARK-FITZGERALD EMILY
Abstract: Commemorating the Irish Famine: Memory and the Monument presents for the first time a visual cultural history of the 1840s Irish Famine, tracing its representation and commemoration from the 19th century up to its 150th anniversary in the 1990s and beyond. As the watershed event of 19th century Ireland, the Famine’s political and social impacts profoundly shaped modern Ireland and the nations of its diaspora. Yet up until the 1990s, the memory of the Famine remained relatively muted and neglected, attracting little public attention. Thus the Famine commemorative boom of the mid-1990s was unprecedented in scale and output, with close to one hundred monuments newly constructed across Ireland, Britain, the United States, Canada and Australia. Drawing on an extensive global survey of recent community and national responses to the Famine’s anniversary, and by outlining why these memories matter and to whom, this book argues how the phenomenon of Famine commemoration may be understood in the context of a growing memorial culture worldwide. It offers an innovative look at a well-known migration history whilst exploring how a now-global ethnic community redefines itself through acts of public memory and representation.
Link: http://www.jstor.org/stable/j.ctt5vjkfn

Book Title: French Studies in and for the 21st Century- Publisher: Liverpool University Press
Author(s): Worton Michael
Abstract: French Studies in and for the 21st Century draws together a range of key scholars to examine the current state of French Studies in the UK, taking account of the variety of factors which have made the discipline what it is. The book looks ahead to the place of French Studies in a world that is increasingly interdisciplinary, and where student demands, new technologies and transnational education are changing the ways in which we learn, teach, research and assess. Required reading for all UK French Studies scholars, the book will also be an essential text for the French Studies community worldwide as it grapples with current demands and plans for the future.
Link: http://www.jstor.org/stable/j.ctt5vjkzw

1 Introduction from: French Studies in and for the 21st Century
Author(s) Worton Michael
Abstract: The world of higher education has been changing radically since the beginning of the twenty-first century, and the next ten years will witness the

5 Learning from France: from: French Studies in and for the 21st Century
Author(s) Kelly Michael
Abstract: ‘L’intellectuel est quelqu’un qui se mêle de ce qui ne le regarde pas.’¹ Sartre’s canonical definition of the intellectual suggests a basic question about the public impact of French scholars. To what extent have they intervened in British society, and how far have they stepped outside their areas of expertise to do so? In attempting to answer this question, the following discussion examines how scholars of French have engaged in activities that have shaped different aspects of life in the UK beyond the world of French Studies. Examining the current debate around the question of public impact, it will look

7 Contemporary Women’s Writing in French: from: French Studies in and for the 21st Century
Author(s) Rye Gill
Abstract: In the UK and elsewhere in the anglophone world, contemporary literature in French continues to be a strong field of study in both research and teaching. Traditionally lone scholars, researchers of literature are now increasingly being pressured by their institutions to network, to collaborate and, above all, to generate large sums of external research funding. Contemporary women-authored literature is not the threatened subject that some other contributions to this publication document – it is widely researched and taught on a range of undergraduate and postgraduate courses – except perhaps in the sense that if women’s writing is not made visible,

18 The Development of War and Culture Studies in the UK: from: French Studies in and for the 21st Century
Author(s) Kelly Debra
Abstract: France provides a particularly complex and fascinating object of analysis for any investigation into the impact of war on modern and contemporary cultural production and cultural history, having been at war for almost fifty years of the twentieth century. This impact is characterised by radically different experiences and memories of the two world wars, and further complicated by enduring legacies of those wars, and of subsequent, brutal colonial wars. An understanding of the impact that the experiences of these different types of war have made on French cultural, social and political identity is essential for the broader analysis of developments

9 Transit and Transgression from: London Irish Fictions
Abstract: In her inaugural address as President of Ireland in 1990, Mary Robinson stated that she saw her election as an opportunity for Irish people worldwide to ‘tell diverse stories […] stories of celebration through the arts and stories of conscience and social justice’.¹ Seven years later Gerry Smyth argued that

Book Title: Back to Modern Reason-Johan Hjerpe and Other Petit Bourgeois in Stockholm in the Age of Enlightenment
Publisher: Liverpool University Press
Author(s): JARRICK ARNE
Abstract: A revised and translated edition of Mot det moderna förnuftet, published in 1992. Utilising the diaries from the 1780s of Johan Hjerpe, the study focuses on the specific world of Hjerpe in terms of trade, social conditions and contemporary social life in Stockholm.
Link: http://www.jstor.org/stable/j.ctt5vjm4r

Chapter 6 The individual and history from: Back to Modern Reason
Abstract: The preceding chapter focused its attention almost entirely on one person. Despite the insistent presence of Jacques-Louis Ménétra, it mostly concerned the world according to Johan Hjerpe, the artisan son alone with his thoughts, protected both from the throng of people and from statistical intrusions. And even if Hjerpe had also made an appearance in the second chapter, it was only in the last one that he was dealt with as the central personality.

Book Title: Varieties of World Making-Beyond Globalization
Publisher: Liverpool University Press
Author(s): WAGNER PETER
Abstract: Globalization has been the topic of heated debate in recent years, with one side asserting that it will produce a better standard of living for people around the world, and a fierce opposition arguing that it will ultimately lead to greater poverty and the destruction of unique human cultures. Varieties of World Making tackles the issue from a different angle, proposing that the contemporary global network of business, politics and culture be viewed from the inter-disciplinary perspective of ‘world making’. Drawn from the ranks of sociology, law, international relations, political philosophy and history, the distinguished contributors cut through polarized rhetoric to examine the current global situation. Their proposed diagnoses draw upon thoughtful analyses of various political dilemmas whose ripple effects are felt around the world, such as the volatile relationship between Islam and Europe, or the legal foundations for a true international order absent in the shadows of imperialism. Varieties of World Making will be an essential resource for all those grappling with the complex consequences of globalization for the future.
Link: http://www.jstor.org/stable/j.ctt5vjmbn

Introduction: from: Varieties of World Making
Author(s) Wagner Peter
Abstract: An artist living at the end of the twelfth century in France contributed to the miniature illustration of the Bible de Souvignyby painting the creation of the world. Until the sixth day, everything is in order: day after day, God creates light, the firmament, the earth, the animals. The first deviation by the artist from the Biblical text concerns the seventh day when, instead of resting – as he should, according to Genesis – God creates Adam and Eve. Even less predictably, the miniaturist adds an eighth day to the creation of the world: it is the day of

CHAPTER 1 Republic or Empire? from: Varieties of World Making
Author(s) Henningsen Manfred
Abstract: When in 2000 Michael Hardt and Antonio Negri published their book, Empire, it became an instant best-seller in anti-globalization circles around the world. The major thesis of the authors was that an empire-like regime with no territorial boundaries was presiding over ‘an irresistible and irreversible globalization of economic and cultural exchanges. Along with the global market and global circuits of production has emerged a global order, a new logic and structure of rule – in short, a new form of sovereignty.’ The empire they saw ‘materializing before our eyes’ (Hardt and Negri 2000: ix) reverted to the more familiar imperial

CHAPTER 2 Latin American Varieties of Modernity from: Varieties of World Making
Author(s) Larrain Jorge
Abstract: Following Castoriadis, I shall understand by ‘modernity’ the conjunction of two key significations: autonomy and control. Autonomy refers to the freedom of a society to make its own laws; control has to do with the expansion of rational mastery over the world of things, including the development of science and technology and their application to production and the control of nature (Castoriadis 1990: 15–17). Peter Wagner has developed this idea more precisely into an ‘interpretative approach’, which focuses on the responses that human beings give to certain basic problématiquesof social life, responses that change with the onset of

CHAPTER 3 Multiple Modernities or Global Interconnections: from: Varieties of World Making
Author(s) Bhambra Gurminder K.
Abstract: The colonial encounter has been a defining moment in the making of the contemporary world. It has madea particular world and established cognitive patterns forknowingthe world, yet the colonial encounter is missing in most sociological accounts of modernity. In recent times, increasing significance has been given to global phenomena. Acknowledging the complexity brought by globalization and interdependence has led theorists to contend that a new approach to modernity is needed. A shift from the singular trajectory of modernity to multiple modernities has been recommended (Arnason 2000; Delanty 2004; Eisenstadt 2000, 2001, 2004; Eisenstadt and Schluchter 1998; Wittrock

CHAPTER 4 Europe, America, China: from: Varieties of World Making
Author(s) Davis Michael C.
Abstract: The operative paradigm of the current world order reflected in the UN Charter has proved a troubled one in the post-Cold War era. Differences over principles of sovereignty and military intervention have divided the world, especially the three critical strategic actors addressed in this essay: the United States, China and Europe. I characterize their competing notions of sovereignty as ‘new sovereigntism’, ‘old sovereigntism’ and ‘transnationalism’, respectively.¹ These three views, while clearly colliding with each other, are also in many respects mutually constitutive. In the shrinking world addressed in the Introduction and various chapters of this book, the challenge for international

CHAPTER 5 Islam Online: from: Varieties of World Making
Author(s) Siapera Eugenia
Abstract: The historico-political developments following September 11 2001 have raised the profile of Islam and its political relevance. From a secular and liberal perspective, religious/transcendental struggles should be confined to the private domain and should concern individual consciences. However, the forceful entry of Islam as a topic into the public domain post-9/11 represents a questioning of the secular/liberal world. This raises broader questions about the links between religion and politics and the relevance of religious interpretations for our life in common and in the commons, that is, in the public domain. At stake here are the common elements and bonds necessary

CHAPTER 7 ‘Horizontal’ Connections and Interactions in Global Development from: Varieties of World Making
Author(s) Halperin Sandra
Abstract: In order to consider fully the challenges and possibilities of world-making, it is necessary to understand the socioeconomic space that already exists across national boundaries and how it has been politically constituted and reconstituted over time. Nelson Goodman’s observation, already cited by the editors in the Introduction to this volume, makes the point precisely: ‘Worldmaking as we know it always starts from worlds already at hand; the making is a re-making’ (1978: 6).

CHAPTER 8 Multiple Solidarities: from: Varieties of World Making
Author(s) Karagiannis Nathalie
Abstract: This chapter looks at world-making from the viewpoint of one of its constitutive ingredients: solidarity. Solidarity is the substance of a successful world-making, if world-making is defined as the creation of a common universe. It makes sense to think that in order for this common universe to exist, there must be something that holds it together. Here, I will argue that solidarity should not be conceptualized as the ‘something that holds the common universe together’ but rather as the ‘there must be something that holds the common universe together’. The distinction here lies in a step I think worth taking,

CHAPTER 11 Contracting and Founding in Times of Conflict from: Varieties of World Making
Author(s) Girard Charlotte
Abstract: The question of the emergence of a common world out of a diverse set of founding assumptions – and the question of what sort of world it can be – are crucial in the context of pronounced regional varieties of world-making conceptions. Assuming that world-making possibly means that a society must be framed, then this frame entails rules – i.e., rules can be the frame. This call for rules answers Nancy Fraser’s call (in Chapter 10) for a frame. But the frame she suggests should be of a special kind. She argues that framing refers to transformative politics and thus

CHAPTER 12 Worlds Emerging: from: Varieties of World Making
Author(s) Mouzakitis Angelos
Abstract: Implicit in the idea of world-making are the assumptions that human beings are the makers of their own history and that in the incessant shaping of their socio-historical worlds they experience some sort of commonality. This dual presupposition entails the attribution of at least some sort of control to both individuals and emerging collectivities over the status and direction of socio-historical institutions and life-trajectories. The allegedly ‘common’ world, emerging and/or persisting in time, poses a number of theoretical problems, of which this chapter attempts to examine only those relating to its creation and constitution. However, a preliminary task that I

CHAPTER THREE Forgetting: from: Spanish Spaces
Abstract: We have erected for ourselves on top of this world another imaginary one, a world

Introduction: from: V. Y. Mudimbe
Abstract: Over 100 days, BBC Radio 4 set out to present, in a series of short programmes broadcast from 18 January to 22 October 2010, ‘a history of the world in 100 objects’. What was noteworthy about this enterprise was the use of the indefinite article – ‘a’ history – as it would nowadays indeed be a little presumptuous to embark on thehistory of the world, a bold project which has nonetheless tempted historians in the not too distant past. Interestingly, all the objects selected to testify to this notional ‘history of the world’ come from the British Museum, a

3 ‘The West or the Rest?’ from: V. Y. Mudimbe
Abstract: Anger, hope, Utopia, and radicalism are the four axes of V. Y. Mudimbe’s work in the 1970s. There is in this corpus a marked tendency to exaggerate the West’s supposed oneness and to convey the impression that the world, to use an expression first coined by Chinweizu² and the American anthropologist Marshall Sahlins,³ is made up of the ‘West and the Rest’. This dualistic dimension is all the more surprising given that Mudimbe advocates at the end of both L’Autre FaceandL’Odeuran epistemological ‘insurrection’ that would reject the very dualistic basis upon which colonialismandneo-colonialism are predicated.

Book Title: Thresholds of Meaning-Passage, Ritual and Liminality in Contemporary French Narrative
Publisher: Liverpool University Press
Author(s): DUFFY JEAN H.
Abstract: Thresholds of Meaning examines contemporary French narrative and explores two related issues: the centrality within recent French fiction and autofiction of the themes of passage, ritual and liminality; and the thematic continuity which links this work with its literary ancestors of the 1960s and 1970s. Through the close analysis of novels and récits by Pierre Bergounioux, François Bon, Marie Darrieussecq, Hélène Lenoir, Laurent Mauvignier and Jean Rouaud, Duffy demonstrates the ways in which contemporary narrative, while capitalising on the formal lessons of the nouveau roman and drawing upon a shared repertoire of motifs and themes, engages with the complex processes by which meaning is produced in the referential world and, in particular, with the rituals and codes that social man brings into play in order to negotiate the various stages of the human life-cycle. By the application of concepts and models derived from ritual theory and from visual analysis, Thresholds of Meaning situates itself at the intersection of the developing field of literature and anthropology studies and research into word and image.
Link: http://www.jstor.org/stable/j.ctt5vjnd2

Introduction from: Thresholds of Meaning
Abstract: Over the last thirty years or so, critics and cultural commentators in France and elsewhere have regularly – often with irritation, sometimes with gloomy defeatism and occasionally with a touch of Schadenfreude– drawn attention to what they believe to be the current ‘crisis’ or even decline of the French novel. These comments are, of course, part of a much more general context in which France has seen its cultural influence in the world undermined by among other factors: competition from the New York and London art markets, the impact of American cinema on French box-office receipts, the popularity of

CHAPTER FOUR Retouching the past: from: Thresholds of Meaning
Abstract: In the first hundred and twenty years following photography’s invention, analysis of the new medium was dominated by discussion of three central issues: its relationship with art and its impact on and implications for painting; the photograph’s status as objective trace and its potential as a means of recording and, indeed, knowing the world; the technological advances that constantly refined the camera’s capacity to replicate reality and democratised access to photographic practice. With the exception of a few sceptical voices, for most commentators, the documentary, indexical status of photography was a given. If Dadaist and Surrealist experimentation – the photomontages,

3 The Place of Topology from: Heidegger and the Thinking of Place
Abstract: The idea of philosophical topology, or “topography” as I call it outside of the Heideggerian context, takes the idea of place or toposas the focus for the understanding of the human, the understanding of world, and the understanding of the philosophical. Although the idea is not indebted solely to Heidegger’s thinking (it also draws, most notably, on the work of Donald Davidson and Hans-Georg Gadamer), it is probably to Heidegger that it owes the most. Moreover, one of my claims (a claim that underpins many of the essays here) is that Heidegger’s own work cannot adequately be understood except

5 Nihilism, Place, and ʺPositionʺ from: Heidegger and the Thinking of Place
Abstract: According to late Heidegger, the contemporary world is suffering from an “oblivion of being”—we live, he says, in a “desolate time,” a time of destitution, a time of the “world’s night.”¹ He sees this desolation and destitution as most accurately diagnosed by two key thinkers, one of whom is the poet Friedrich Hölderlin and the other the philosopher Friedrich Nietzsche. It is Nietzsche who provides Heidegger with much that is foundational to his analysis of the nihilism that he takes to be characteristic of modernity, yet it is Hölderlin who provides him with a way of thinking that is

6 Place, Space, and World from: Heidegger and the Thinking of Place
Abstract: The way in which the question of world is implicated with the question of space is already indicated by Heidegger’s very characterization, in Being and Time, of the essence of human being,Dasein, as being-in-the-world. Here the nature of “being in” is as much at issue as is the nature of “world,” and although Heidegger himself moves fairly quickly to assert, in §12 ofBeing and Time, that “being in” as it figures in relation to world is not a matter of spatialcontainment, but of activeinvolvement,¹ the analysis that follows constantly invokes the spatial at the same time

7 Geography, Biology, and Politics from: Heidegger and the Thinking of Place
Abstract: To what extent are those forms of contemporary thinking that adopt a holistic or ecological conception of the relation between human being and the environing world associated, even if only implicitly, with a conservative and reactionary politics? That there is such an association is often claimed in relation to a number of thinkers, but most notably perhaps in relation to Heidegger.¹ Sometimes the claim is extended to encompass broader movements in contemporary thought, with environmental thinking being the most common, but by no means the only target here.² Seldom, however, is much consideration given to the way such a claim

9 Death and the End of Life from: Heidegger and the Thinking of Place
Abstract: “Eternity is a terrible thought,” says Rosencrantz in Tom Stoppard’s alternative view on Hamlet, “I mean, where’s it going to end?” And Guildenstern adds a little later, “Death followed by eternity … the worst of both worlds. It is a terrible thought.”¹ Death, as they say, is forever, but if the same were true of life—if one could live a life without end—would this be any less terrible? Some philosophers have argued that life in the absence of death would indeed be terrible—it would be a life, according to Bernard Williams, of unendurable boredom.² I think there

10 Topology, Triangulation, and Truth from: Heidegger and the Thinking of Place
Abstract: Heidegger’s Being and Timeis not primarily concerned with questions of interpretation or understanding. Its driving interest is instead ontological—an interest in the question of the “meaning of being.” Yet inasmuch as the work adopts a thoroughly hermeneuticized approach to ontology—the very focus on themeaningof being suggests as such—so the inquiry into ontology also involves Heidegger in an inquiry into the “structure” of understanding. Although the explicitly hermeneutic focus disappears from Heidegger’s later work, still the concern with understanding, thought in terms of a broader happening of disclosedness—a happening of world—can be seen

Solomon: from: Interested Readers
Author(s) Gillmayr-Bucher Susanne
Abstract: Wisdom’s most established aspirant is also her most (in)famous disappointment. Equipped with a burning ambition to establish himself as a worthy successor on the throne of David and his ability for critical reflection, blessed with God’s gift of a wise heart and the world’s admiration, Solomon nonetheless deceives all hopes when he turns his back on Wisdom by following her rival “Lady Folly.”

Three Questions on Economics for G. E. M. de Ste. Croix from: Interested Readers
Author(s) Boer Roland
Abstract: The Marxist classicist, Geoffrey Ernest Maurice de Ste. Croix, belongs to the venerable if less-populated tradition of Marxist economic minimalism in regard to the ancient world, a tradition that includes Karl Polanyi and Moses Finley.¹ Ste. Croix’s major contribution is to have mounted a sustained and largely persuasive argument for the importance of class in the economies of ancient Greece and Rome, an argument that has profound relevance for biblical analysis.² In what follows, I provide a brief account of Ste. Croix’s central argument before exploring three questions concerning his account: one concerns trade, which is profoundly useful, and the

Neologisms: from: Interested Readers
Author(s) Aitken James K.
Abstract: What makes a new word? Invention in the material world or technological innovation are common causes in our day for vocabulary innovation: computer, mainframe, mobile (phone), tweet, blog. Such innovations lead to the creation of new words, or as in some of these cases (e.g., mobile), an extended denotation of an already existing word. An invention such as the bicycle not only gave us the new word itself, but led to the semantic extension of the verb “to ride.”¹ No longer did we ride only animals, but now we could also ride bicycles or other vehicles. Less tangible but equally

Book Title: Artists, Intellectuals, and World War II-The Pontigny Encounters at Mount Holyoke College, 19421944
Publisher: University of Massachusetts Press
Author(s): Remmler Karen
Abstract: Sixty years ago, at the height of World War II, an extraordinary series of gatherings took place at Mount Holyoke College in western Massachusetts. During the summers of 1942–1944, leading Europeanﬁgures in the arts and sciences met at the college with their American counterparts for urgent conversations about the future of human civilization in a precarious world. Two Sorbonne professors, the distinguished medievalist Gustave Cohen and the existentialist philosopher Jean Wahl, organized these “Pontigny” sessions, named after an abbey in Burgundy where similar symposia had been held in the decades before the war. Among the participants—many of whom were Jewish or had Jewish backgrounds—were the philosophers Hannah Arendt and Rachel Bespaloff, the poets Marianne Moore and Wallace Stevens, the anthropologist Claude LéviStrauss and the linguist Roman Jakobson, and the painters Marc Chagall and Robert Motherwell. In this collection of original essays, Stanley Cavell and Jacques Derrida lead an international group of scholars—including Jed Perl, Mary Ann Caws, Jeffrey Mehlman, and Elisabeth YoungBruehl—in assessing the lasting impact and contemporary signiﬁcance of Pontignyen Amérique. Rachel Bespaloff, a tragicﬁgure who wrote a major work on the Iliad, is restored to her rightful place beside Arendt and Simone Weil. Anyone interested in the “intellectual resistance” of Francophone intellectuals and artists, and the inspiring support from such Americanﬁgures as Stevens and Moore, will want to read this pioneering work of scholarship and historical recreation.
Link: http://www.jstor.org/stable/j.ctt5vk4c8

Pontigny-en-Amérique from: Artists, Intellectuals, and World War II
Author(s) Cullen John
Abstract: Of all the eyewitness accounts of the annual Décades de Pontigny, the tenday entretiensor symposia held at Pontigny, France, from 1910 to 1940, there is one that has, in retrospect, a particular resonance. For Walter Benjamin, a keen observer of French and European intellectual life and an occasional, admiring participant at Pontigny, theentretiensconducted there in 1939 effectively signaled the decline of what Pontigny had stood for throughout the period between the two world wars: the diffusion of French culture and the spread of a cosmopolitan, pacifist ideal. Benjamin observed in a letter to Max Horkheimer that “Pontigny

Jacques Hadamard and Creativity in the Sciences from: Artists, Intellectuals, and World War II
Author(s) O’Shea Donal
Abstract: When he checked in the first summer at Pontigny-en-Amérique in 1942, Jacques Hadamard was seventy-six years old. Revered in France as the intellectual heir to Henri Poincaré, he had been world famous among mathematicians since before the turn of the century. He held professorships at the Collège de France (from 1909), at the École polytechnique (from 1912), and at the École centrale (from 1920) until his retirement from all three at the age of seventy-one in 1937.

[Part V: Introduction] from: Artists, Intellectuals, and World War II
Abstract: As many of the contributors to this volume have argued, the face-to-face encounters at Pontigny-en-Amérique engendered fruitful, if subtle, shifts in the poetic, philosophical, and artistic exchanges between American and European culture. The formal and informal conversations that took place then may not have led to immediate or discernible outcomes. Nevertheless, more than sixty years later, their afterlife continues to occupy us. The contributions in this section embody the very essence of conversation as a form of action and of response to injustice and to imagining a world not prone to war and violence.

Pauvre Rachel from: Artists, Intellectuals, and World War II
Author(s) Levinson Naomi Bespaloff
Abstract: My mother, Rachel Bespaloff, looked at a photograph of herself taken at the age of eighteen and said: “ PauvreRachel.”¹ In her voice, I heard a world of sadness tinged with longing. She did not explain why she felt sorry for the lovely young woman in the picture, who, being only eighteen years old, appeared to have “her whole life ahead of her.” She was fifty-five when she committed suicide. I am almost seventy-six, and I don’t think I will kill myself. I, too, know a deep and abiding sadness below the surface of my everyday life, no doubt akin

Chapter 1 The Migration of Aristotelian Philosophy to China in the 17th Century from: Migrating Texts and Traditions
Author(s) Shen Vincent
Abstract: Aristotle was the first among the Western philosophers to be systematically introduced into China by the Jesuits in the 17 thcentury. The person of Aristotle and Scholastic commentaries on Aristotle’s philosophy were introduced and translated, or better, rewritten, into Chinese. The attempt to systematically introduce Aristotle’s philosophy was one of the missionary projects of Matteo Ricci and his colleagues in China, supposed by them to be a country of philosophers or run by philosophers. We could call this, therefore, the migration of Aristotle’s philosophy from the Western world to another world of philosophers in the East.

Chapter 2 The Reformulation of the Philoponean Proofs in Mediaeval Jewish Thought from: Migrating Texts and Traditions
Author(s) Hegedus Gyongyi
Abstract: This essay seeks to provide three examples of how proofs about the createdness of the world, found in the works of the Aristotelian/Neo-Platonic philosopher John Philoponus (490–570) were reformulated in early medieval Jewish thought, namely, in two works of Saadya Gaon (882–942).¹ In the vivid atmosphere of the religious debates of 10 thcentury Baghdad, it became necessary both for Muslim and Jewish thinkers to provide a system through which the statements of the Bible and of the Qur’an could be justified not by mere belief and acceptance but also by rationalistic proofs. The question of creation ex nihilo,

Chapter 10 Sharing Insights: from: Migrating Texts and Traditions
Author(s) Mason Sheila
Abstract: In the last few decades we have seen increasing turmoil in the world and an increasing concern about the weakening of moral bonds within the Western societies.¹ At the same time we have seen a great outpouring of writings on Buddhism in North America. Buddhist masters have founded centres for the study and practice of meditation, many North American men and women have become practitioners and teachers of Buddhism, some taking vows and becoming monks or nuns, while the Dalai Lama has become a public figure of great renown. Anyone with the inclination can easily find books, websites and courses

Chapter 14 Radhakrishnan and the Construction of Philosophical Dialogue across Cultural Traditions from: Migrating Texts and Traditions
Author(s) Leighton Denys P.
Abstract: Many humanities and social science scholars today are committed to, or at any rate, pay lip service to ideals of interdisciplinarity and methodological cross-fertilization. In light of this fact, it is remarkable that there should be so little dialogue between historians of philosophy (including those who study political and religious philosophy) and intellectual historians, particularly with respect to study of ‘non-Western’ thought systems or world views. A common tendency among intellectual historians today is to reduce history of philosophy to a minor province of philosophical hermeneutics. The increasingly ahistorical philosophical hermeneuticists, in turn, usually prioritize exposition and internal analysis of

4 POSTPOSITIVIST RESEARCH IN DANCE from: Researching Dance
Author(s) Stinson Susan W.
Abstract: Often, when people think of research, they think of the tradition of the natural sciences that began during the Enlightenment: an attempt to go beyond the word of God, tradition, folklore, and other nonempirical sources of knowledge. Scientific research is based on an assumption that the world is a predictable place, if only we can determine the laws by which it operates. Most of us were introduced to the guidelines of such research in secondary school, and they were elaborated in each science course from then on, as well as in most graduate research courses. We learned that good science

3 Meanings as Conceptual Structures from: Mindscapes
Author(s) Gärdenfors Peter
Abstract: A very general answer, that I think everybody can agree on, to the question of what a semantics is, is that it specifies a relation between linguistic expressions and the referents of the expressions. But soon afterwards, opinions diverge. There is, in particular, no agreement on what kind of entities the meanings of various words are. Some say that the referents of language are things in the world, some say they are things, but maybe not in this world, and some say they are mental constructions without any posit that these constructions coalesce with reality.

5.1 Comment on Nida-Rümelin’s Paper “Is the Naturalization of Qualitative Experience Possible or Sensible?” from: Mindscapes
Author(s) Tetens Holm
Abstract: In general, terms or parts of a language are indispensable when entities, features, or states of the world cannot be discriminated, described, or explained unless the respective terms or parts of the language are used. Terms are indispensable if dispensing with the use of them implies a loss of information about the world including ourselves. Are the

6 Explaining Voluntary Action: from: Mindscapes
Author(s) Prinz Wolfgang
Abstract: There is a common and widespread belief that the way we perceive the physical world is fundamentally different from the way we are aware of our own mental world. In order to perceive events in the outer world, it is held, the mind has to get into contact with matter. For this purpose it relies on a complex machinery (sense organs, nerves, central processing modules, etc.), and the working of that machinery yields results that may be more or less adequate representations of the events to be represented.

Book Title: The Philosophy of Tim Burton- Publisher: The University Press of Kentucky
Author(s): McMahon Jennifer L.
Abstract: Covering topics ranging from Burton's fascination with Victorian ideals, to his celebration of childhood, to his personal expression of the fantastic, the contributors highlight the filmmaker's peculiar narrative style and his use of unreal settings to prompt heightened awareness of the world we inhabit. The Philosophy of Tim Burton offers a penetrating and provocative look at one of Hollywood's most influential auteurs.
Link: http://www.jstor.org/stable/j.ctt5vkkxt

Mars Attacks!: from: The Philosophy of Tim Burton
Author(s) Cantor Paul A.
Abstract: Tim Burton’s wacky sci-fi film Mars Attacks!(1996) is not considered one of the highpoints of his career. Although the movie took in over $100 million worldwide in its initial release, it was judged a box-office failure, given the fact that it was budgeted for roughly the same amount and its backers were hoping for another blockbuster from the director ofBatman(1989). Moreover, critics generally did not reviewMars Attacks!favorably. Speaking for many of his colleagues, Kenneth Turan of theLos Angeles Timeswrote, “Mars Attacks!is not as much fun as it should be. Few of its

Tim Burton, Johnny Depp, and the Fantastic from: The Philosophy of Tim Burton
Author(s) McKnight George
Abstract: Johnny Depp has appeared in eight films directed by Tim Burton, most recently Dark Shadows(2012). In this chapter we explore Burton’s construction of fantastic worlds in the films that feature Depp as Burton’s persona, or “second self.” Our starting point is Tzvetan Todorov’s conception of “the fantastic,” as well as the two closely connected categories that Todorov designates as “the uncanny” and “the marvelous.” We develop Todorov’s ideas into an explanatory hypothesis for understanding Burton’s filmmaking, especially with respect to the films starring Depp. We argue that Burton creates fictional worlds that are, in something like Todorov’s sense, fantastic.

Affect without Illusion: from: The Philosophy of Tim Burton
Author(s) LaRocca David
Abstract: The director Edward D. Wood Jr. is derided for the films he made in the 1950s and otherwise notorious as the “worst director of all time”—a sort of patron saint of the B movie.¹ Part of the pleasure audiences derive from proclaiming Wood the worst practitioner of filmmaking seems linked with an expression of resentment: hidden in the criticism of his work lies a belief and expectation (perhaps unacknowledged or unarticulated) that filmmakers are supposed to show us our world by taking us out of it. To outer space if need be. Science fiction, for example, is a film

CHAPTER SEVEN from: Joseph Brodsky
Abstract: THE POEMS COLLECTED IN A Halt in the DesertandThe End of a Beautiful Erapresent a world created by an already mature poet. That is, whatever the next quarter-century might bring, from this point on, Brodsky himself would not change. He would simply become more accomplished in his own idiom; the language in which he spoke of his own universe would become increasingly more precise and sophisticated. This maturity manifested itself in the clarity with which he spoke of the world, of faith, of people, of society. This was true even of his seemingly contradictory views on Christianity

CHAPTER NINE from: Joseph Brodsky
Abstract: BRODSKY’S LIFE in Russia could hardly be called easy. At eighteen months of age he was evacuated from Leningrad under enemy fire. When he was fifteen, he left school. At eighteen he was already becoming notorious; at twenty-one he was arrested and indicted. By twenty-three he had spent time in jail and in a mental hospital and was soon to become both victim and hero of a show trial heard round the world. At thirty-two he was shipped into exile.

6 The Recovery of Childhood from: Leo Tolstoy and the Alibi of Narrative
Abstract: Tolstoy’s early stories use misdirection, diversion, in order to create the experience of real presentness for the reader, who, happily distracted, passes into a world of fiction perhaps without realizing it. The late stories, on the contrary, often feign the simplicity of pure readerly experience, while alienating that experience through complex narrative structures. In the former, Tolstoy struggles against the alibi of narrative, continually collapsing the distance between “elsewhere” and the present “here.” In the latter, however, Tolstoy raises a narrative barrier to purely present meaning; and though his stories often contain what should be a simple moral meaning, they

7 The World as Love and Representation from: Leo Tolstoy and the Alibi of Narrative
Abstract: Although it might at first seem a simplification, the passage about Levin in the epigraph says much about Tolstoyan aesthetics: love and language go together, and representing love is its own philosophical problem. “The world as loveand representation” may compare poorly with life itself, but that keeps neither Levin nor Tolstoy from repeatedly trying similar philosophies. Tolstoy was never convinced of his power to communicate his ideas in and through language; he often doubted the ability of literature to break through barriers of social isolation; and he used motifs of romantic betrayal, infidelity, trust, and reconciliation to test the

8 Anna Incommunicada from: Leo Tolstoy and the Alibi of Narrative
Abstract: Most readers of Tolstoy will recognize the tragic and angry meditation here as characteristic of Anna’s final hours. Everything seems “dreadful” and “incomprehensible” to her as she loses herself in feelings of loneliness and estrangement. Anna’s thoughts reveal her isolation from the rest of the world and lead her to believe that “to tell another what one feels,” to foster genuine communication would be a sort of miracle.¹

9 The Poetics of Romantic Betrayal from: Leo Tolstoy and the Alibi of Narrative
Abstract: For Tolstoy, love provides one with special abilities to speak and be understood, and in descriptions of love we find his most startling examples of communication. Contrariwise, the loss of love, the emergence of suspicion, infidelity, and betrayal, all take a terrible toll on communication. A jealous husband in Tolstoy’s world has a difficult time communicating with his wife. Of course, that is nothing extraordinary to anyone who has ever been in love—groundless, or even well-grounded, suspicions somehow interfere with intimate conversations. Something more significant is at stake, however: the tenuous bond in Tolstoy’s fiction between thought and language,

AFTERWORD from: Utopia
Author(s) HARP JERRY
Abstract: Poet, translator, lawyer, statesman, social philosopher, martyr, and (as of 1935) canonized saint, Thomas More remains—in his friend Erasmus’s phrase—a “man for all seasons,” one who in his integrity is suited to all occasions.¹ He was formed to no small degree by the cultural movement known as Renaissance humanism, with its emphases on the study of ancient texts, the deepening of a historical sense, the cultivation of the art of rhetoric, and devotion to active service in the world. The terms “Renaissance” and “humanism” come trailing clouds of ambiguity, so some sorting of their meaning is in order.

Foreword from: The Allure of the Archives
Author(s) Davis Natalie Zemon
Abstract: Readers of Arlette Farge’s writings have marveled at the world of eighteenth-century France that she has opened before our eyes. Whether in her stylish and lyrical French or in excellent English translation, her books have brought to life women and men of Paris in their workshops, bedrooms, and kitchens; on their doorsteps and in their streets and taverns; making appeals to their parish church and summoned before the commissariat of police. She has retrieved stories of love and abandonment among young working people and servants; of quarrels between apprentices and masters, with the master’s wife standing in the middle; of

Captured Speech from: The Allure of the Archives
Abstract: The judicial archives reveal a fragmented world. The majority of police interrogations consist of questions whose answers are incomplete and imprecise, quick snippets of speech and life whose connecting thread is difficult to make out.

Darwin, God, and Dover: from: The Religion and Science Debate
Author(s) MILLER KENNETH R.
Abstract: To many within academia, the notion of a “religion and science debate” seems to be the stuff of history.¹ It conjures up visions of papal courts and forbidden books, of nineteenth-century confrontations between reason and superstition in the halls of royal societies, of a world in which the value of science had yet to prove itself, even in the minds of the most learned members of society. It comes as somewhat of a shock, therefore, to realize that this debate is as contemporary as the last election, as far-reaching as the global village itself, and as important to the future

6 The Subject of Culture from: Symbolic Forms and Cultural Studies
Author(s) LOFTS STEVE
Abstract: It is often forgotten that Cassirer’s “critique of culture” entails a “critique of the subject” of culture: for culture exists only insofar as an individual subject actively engages with other subjects in its continual construction and reconstruction. For the most part, however, Cassirer speaks about the subject of culture in the most general and abstract of terms: it is the anonymous force of the “energy of Geist” that constitutes the cultural world. The task of the philosophy of symbolic forms, as a “critique of culture,” as a philosophy of Geist, is to establish the structure of the different forms of

11 “Eine zarte Differenz”: from: Symbolic Forms and Cultural Studies
Author(s) STEPHENSON R. H.
Abstract: Being “the very hinges of all thought,” the really important terms of discourse tend to be, as I. A. Richards pointed out some sixty years ago, highly ambiguous: “In general we will find that the more important a word is, and the more central and necessary its meanings are in our pictures of ourselves and the world, the more ambiguous and possibly deceiving the word will be.”¹ The term “symbol” is a preeminently notorious example of such linguistic equivocation. It and its synonyms.like “beauty” and “meaning” itself (for both of which Richards and C. K. Ogden found sixteen discrete meanings

Chapter Five Homo Ludens 2.0: from: Contemporary Culture
Author(s) Raessens Joost
Abstract: A spectre is haunting the world – the spectre of playfulness. We are witnessing a global “ludification of culture”. Since the 1960s, in which the word “ludic” became popular in Europe and the United States to designate playful behaviour and artefacts, playfulness has increasingly become a mainstream characteristic of our culture. Perhaps the first thing that comes to mind in this context is the immense popularity of computer games, which, as far as global sales are concerned, have already outstripped Hollywood. According to a recent study in the United States, 8 to 18 year olds play computer games on average

Chapter Seven From Gengsi to Gaul: from: Contemporary Culture
Author(s) de Lange Michiel
Abstract: How do mobile media technologies shape identities? Identity – what it is to be and have a self, and to belong to social and cultural groups – is always mediated. People understand themselves, others and their world in terms of the media they know and use. According to philosopher Paul Ricoeur, narrative is the privileged medium for self-understanding and social/cultural identifications.¹ The quick and widespread adoption of mobile media technologies prompts us to revisit this claim. In this window I look at the context of Jakarta, Indonesia, to show how urban mobile media practices shape identities in playful ways.

Chapter Nine Machinima: from: Contemporary Culture
Author(s) Glas René
Abstract: This study deals with issues of control over the production and distribution of player-produced creative material in and around the massively multiplayer online role-playing game World of Warcraft, played by millions around the world.¹ The particular form of creative material investigated here is known as “machinima”, which can be described as a combination of film-making techniques, animation production and game engine manipulation. The creative productions under discussion in this case study display free rather than instrumental play in its most outspoken form: players do not play the game to beat its goal-oriented content, but instead seek ways to expand or

Chapter Fifteen Roots and the Production of Heritage from: Contemporary Culture
Author(s) van Stipriaan Alex
Abstract: When in 1978 African American journalist Alex Haley published his historical quest Roots, it was an almost instant success.¹ The book sold by the millions and its immensely popular adaption for television conquered the world. In the Netherlands, for instance, the series was broadcasted several times and is still available on DVD. Haley had done what so many in the African Diaspora wanted: find the route back to where their ancestors came from before their enslavement in West- and Central Africa. He used stories and archives and all kinds of other tangible and intangible cultural heritage to find his way

6 Crossings Interrupted from: Crossing the Bay of Bengal
Abstract: Under pressure of economic competition, squeezed by falling prices, and spurred by rising nationalism, the cords that held up the world of the Bay of Bengal broke. Writing in early 1939, the Indian government’s agent in Burma reported that “for more than six months past, Indians in Mandalay . . . have had to endure what can only be described as organised persecution; their business has been boycotted, their shops picketed.” They faced isolation, marooned in upper Burma as the political tide turned. Many of the shop keepers affected were Tamil-speaking Muslims, or “Chulias,” from the Coromandel Coast. They had

8 When the Waters Rise from: Crossing the Bay of Bengal
Abstract: In the twenty-first century the Indian Ocean has reemerged as a region of strategic and political significance. Today even American leaders draw parallels between the Indian Ocean’s importance in the age of sail and its role in the world today. Visiting Chennai in July 2011, U.S. Secretary of State Hillary Clinton provided a resonant narrative of the decline and rise of Chennai as a port city of the Bay of Bengal, facing east once again, after a half century’s interruption. “There is no better place to discuss India’s leadership in the region to its east than here in Chennai,” she

[II Introduction] from: Seven Modes of Uncertainty
Abstract: Multiplicityis a narrative structure characterized by the presentation of conflicting views within a given community about an event, an object, or a person. Corresponding to a “both/and” rhetoric that precludes an objective truth, multiplicity presents several acts of interpretation, but no one view is privileged as correct. Literary multiplicity is widespread and, according to the Russian narrative theorist Mikhail Bakhtin, it derives from the multiplicity endemic to all language, which describes a world that is “overlain with qualifications, open to dispute, charged with value, already enveloped in an obscuring mist—or, on the contrary, by the ‘light’ of alien

CHAPTER FIVE How Can Artistic Greatness Be Analyzed? from: The Economics of Creativity
Abstract: Analyzing the career and the work of a great artist assumes that it is possible to describe a fragment of the history of the world subject to the laws of causality, and at the same time to endow the artist with the power to act: The artist’s greatness can then be characterized by his ability to change the predictable course of things (in the artistic world and beyond it, directly or indirectly, in the world in general)—an ability to which causes and reasons must be assigned. That is why works on artistic greatness or genius hesitate between several formulas.

Book Title: Metaphor- Publisher: Harvard University Press
Author(s): Donoghue Denis
Abstract: Metaphor supposes that an ordinary word could have been used, but instead something unexpected appears. The point of a metaphor is to enrich experience by bringing different associations to mind, by giving something a different life. The prophetic character of metaphor, Denis Donoghue says, changes the world by changing our sense of it.
Link: http://www.jstor.org/stable/j.ctt6wps2d

“It Ensures That Nothing Goes without a Name” from: Metaphor
Abstract: The second chapter of Genesisreports that God brought “every beast of the field, and every fowl of the air” to Adam “to see what he would call them.” “Whatsoever Adam called every living creature, that was the name thereof.” Presumably the name gave official reference to each thing, according to its kind. Pointing to a particular thing, Adam declared it to be, I assume, an animal and, as a particular instance among animals, a cow. Figures of speech and figures of thought were not required; the name covered everything, literally, that needed to be said. Anything in the world

Not Quite against Metaphor from: Metaphor
Abstract: Metaphors are one among many things that make me despair of writing. Writing’s lack of independence of the world, its dependence on the maid who tends the fire, on the cat warming itself by the stove; it is even dependent on the poor old human being warming himself by the stove. All

Chapter Two Decorative Science, Pedants, and Spanish Realism from: Signs of Science
Abstract: In the literary mind, science can either work alongside the Muses or attempt to replace them. As the previous chapter shows, the realists relegated discussions of the most radical scientific theory of the nineteenth century—organic evolution—to the periphery of their texts. Despite their hesitancy on that particular subject, they nevertheless grappled with many questions about the place of modem science in society. The realists’ most important discoveries—as evidenced by their increased skepticism toward positivism—incorporate two different perspectives on scientific discourse. Friedrich Nietzsche argued that the “real world” studied by scientists was pitifully bleak and bereft of

Chapter Five The Tragicomedy of Science in 1898 from: Signs of Science
Abstract: Cajal’s studies of the nervous system trace the limits of scientific realism. The workings of the cellular world obviously have global effects on the body, but the greater the detail of Cajal’s descriptions, the more difficult it becomes for him to explain human behavior in terms of cells. What is it about the branches of neurons that makes individuals think the way they do? Literary realism has similar limits. It may be obvious that environmental factors like alcoholism or poverty have dramatic effects on a person’s (and a character’s) identity, but the realist process of amassing minute observations is often

Once More to the Jabbok: from: Maven in Blue Jeans
Author(s) Knight Henry F.
Abstract: Do midrash.¹ Work dialogically.² Attend to the missing faces.³ These three simple sentences guide my work as a post-Holocaust theologian, educator, and religious professional. Indeed, if by midrash I mean not simply the formal interpretive work of rabbinic tradition but the hermeneutic practice of reading sacred texts and other important documents with an interruptive logic that kindles what the rabbis call the “white fire” of the texts, then these three admonitions describe my understanding of public responsibility in a post-Shoah world.

The Landscape of Memory from: Maven in Blue Jeans
Author(s) Weiss Ann
Abstract: This article is dedicated to Professor Zev Garber, a teacher of extraordinary gifts, whose thought-provoking dialectics bring to mind our great Talmudic sages— Mazel Tovto you, Zev, for all you have achieved, for all the minds you have opened, and most of all, for themenschlichkeityou have added to the world—and tomyworld.

The Two-Bodied People, Their Cosmos, and the Origin of the Soul from: Maven in Blue Jeans
Author(s) Zevit Ziony
Abstract: In 2001 I defined Israelite religions as “the varied, symbolic expressions of, and appropriate responses to the deities and powers that groups or communities deliberately affirmed as being of unrestricted value to them within their worldview.”¹ In this definition, I expressed my assumption that religion, like culture in general, is formed, formulated, and expressed through organized groups of people. Both are expressed semiotically and mediated through external realities such as spoken and written language, arts, and ritual. Though some elements of both culture and religion are private and subjective, most are public and objective. In the Ancient Near East, as

Jesus Stories, Jewish Liturgy, and Some Evolving Theologies until circa 200 CE: from: The Jewish Jesus
Author(s) Zevit Ziony
Abstract: People tell stories, stories about friends, enemies, heroes, and whatnot. Stories play social roles. They can connect people or separate them. Well-told stories can compel people to think about their implications. In societies not given to abstract thinking, stories convey implicit philosophies, theologies, and worldviews. They are also the embryonic source of explicit philosophies, theologies, and worldviews

10 Jewish Responses to Byzantine Polemics from the Ninth through the Eleventh Centuries from: The Jewish Jesus
Author(s) Bowman Steven
Abstract: Jesus has presented a difficulty for Greek-speaking Jews for the past two millennia. To paraphrase the Greek-Jewish scholar Asher Moissis: the Athenians killed Socrates and no one blames them; the Jews are wrongly accused of killing Jesus and the world hates them.¹

The Objective Sense of History: from: Gustav Shpet's Contribution to Philosophy and Cutlural Theory
Author(s) Schmid Ulrich
Abstract: Gustav Shpet is well known for his strong opinions. He relentlessly searches for objective truth—and truth is only acceptable to him if it represents life (Shpet, Istoriia kak problema53). Mere formalistic thinking is highly suspicious to him (Eismann 219). For all his inclination towards rigorous scientific categorization Shpet always ties theory to practice. Even pure logic is in his view not without subject matter: the laws of logic are applicable to logical thinking itself. His philosophy is never autotelic; he unremittingly strives to explain the objective phenomena of the world. In hisOutline of the Development of Russian

About Antisemitism in Post-1989 Hungary from: Comparative Central European Holocaust Studies
Author(s) Hargitai Peter
Abstract: What is antisemitism in post-1989 Hungary? I begin with a taxonomical definition: following Fabian Virchow, I use the term "antisemitism" instead of "anti-Semitism" in order to avoid the notion that there is any kind of given "Semitism" with certain characteristics against which the antisemite holds his or her beliefs or acts. Instead, it is the antisemite who constructs the notion of the "Jew" and "Semitism" in a contingent manner (Virchow 162). The standard understanding of the notion is that of "being against Jews." If, however, we regard those definitions by which antisemitism is a "cultural code" (see Volkov), a "worldview"

Book Title: Mediating Across Difference-Oceanic and Asian Approaches to Conflict Resolution
Publisher: University of Hawaii Press
Author(s): Bleiker Roland
Abstract: To address the ensuing challenges, this book introduces and explores some of the rich insights into conflict resolution emanating from Asia and Oceania. Although often overlooked, these local traditions offer a range of useful ways of thinking about and dealing with difference and conflict in a globalizing world. To bring these traditions into exchange with mainstream Western conflict resolution, the editors present the results of collaborative work between experienced scholars and culturally knowledgeable practitioners from numerous parts of Asia and Oceania. The result is a series of interventions that challenge conventional Western notions of conflict resolution and provide academics, policy makers, diplomats, mediators, and local conflict workers with new possibilities to approach, prevent, and resolve conflict.
Link: http://www.jstor.org/stable/j.ctt6wqfzw

Introduction from: Mediating Across Difference
Author(s) Brigg Morgan
Abstract: From global terrorism to local community conflicts, cultural difference is widely invoked in conflicts that beset today’s world. Examples range from regional conflicts in the Balkans, Sudan, or Sri Lanka to an alleged global clash between Western secularism and Islamic fundamentalism. Individuals will agree or disagree about the origin, nature, and consequences of these and other confrontations, but we cannot ignore that dealing with the dilemmas of cultural difference is one of the most challenging tasks we currently face. Nor can we overlook that existing political attitudes, by tending to see cultural difference as an inevitable threat rather than a

Chapter 5 Conflict Resolution and Decolonisation: from: Mediating Across Difference
Author(s) Rose Deborah Bird
Abstract: Australian Aboriginal people manage conflict and seek resolution in ways that challenge mainstream Western practice and worldview. Attentiveness to place, relatedness, violence, emotions, and the inclusion of ancestral and nonhuman others are in many respects incompatible with key Western institutions that dominate Aboriginal and Settler people’s lives as a result of colonisation. And yet mutual accommodation between Australian Aboriginal and Western institutions and practices is possible. Globalised commitments to Indigenous people’s rights and the flexibility of institutions—when they are committed to fairness—help generate mutual accommodations across difference. Some Western institutions, particularly the law, have shown a willingness to

Chapter 7 Christianity, Custom, and Law: from: Mediating Across Difference
Author(s) Kere Joy
Abstract: In recent years the area of the Western Pacific known as Melanesia has been dubbed part of a geopolitical ’arc of instability’ by Australian policy makers and political scientists.¹ Challenges arise in part because Melanesian states are young—Papua New Guinea gained independence from Australia in 1975, Solomon Islands from Britain in 1978, and Vanuatu from both Britain and France in 1980. National boundaries also cut across older cultural affinities and trade networks in a region with the highest degree of cultural and linguistic diversity in the world.² Politics is fluid, even chaotic, with a combination of traditional “big man”

Ikkyū Sōjun 一休宗純 (1394–1481) from: Japanese Philosophy
Author(s) Sōjun Ikkyū
Abstract: Ikkyū lived at a time marked by social unrest, a struggle for power, and large-scale destruction of Kyoto’s treasured monuments. It was also a time of an overturning of traditional values and of great creativity in classical arts and literature. A Rinzai Zen master and poet, he threw himself into the maelstrom of this world of change, emerging as one of the most colorful and unconventional, if also controversial, figures in Japanese Buddhist history. Like his poetry, his life was a mixture of abstract philosophical ideas and earthy sensuality. His life is so covered in legend, due in no small

Yamazaki Ansai 山崎闇斎 (1618–1682) from: Japanese Philosophy
Author(s) Ansai Yamazaki
Abstract: More than metaphysical theories, Ansai’s school focused on the notion of “reverence” as the key to self-cultivation and engagement with the world.

Overview from: Japanese Philosophy
Abstract: Modern Academic Philosophy in Japan began with disputations about the meaning and scope of the very term philosophy. The word and the discipline it designated entered Japan in the mid-nineteenth century as part of an enormous influx of knowledge and technology as the country opened its borders more widely to the West and the rest of the world, after more than two hundred years of relative isolation. The upheaval in social and political institutions led to the collapse of the government and the eventual rise of an imperial power with global reach. Japan’s intellectual traditions were likewise challenged by their

Inoue Enryō 井上円了 (1858–1919) from: Japanese Philosophy
Author(s) Enryō Inoue
Abstract: Inoue Enryō was probably the most influential and prolific Buddhist theorist of the Meiji period. He was expected to become a priest in the True ⌜Pure Land⌝ sect of Buddhism, but after studying philosophy in Tokyo, decided to go his own way. He traveled widely throughout Japan and its colonies, delivering thousands of lectures in village and town halls, and journeyed around the world three times. Although a philosopher by profession, he is widely remembered for his multivolume work on supernatural phenomena, A Study of Ghosts and Phantoms.

Nishida Kitarō 西田幾多郎 (1870–1945) from: Japanese Philosophy
Author(s) Kitarō Nishida
Abstract: Nishida Kitarō, generally considered Japan’s greatest academic philosopher, made it his lifelong task to wed the spiritual awareness cultivated through a decade of Zen practice with modern philosophy. From Zen he had come to appreciate the living unity of experience that precedes dichotomies of mind and body, subject and object; in western philosophy he recognized the importance of logical thinking, the critical examination of preconceptions, and a comprehensive vision of the world. Beginning with the experiment of his maiden work, An Inquiry into the Good, to see all of reality as “pure experience,” each step of Nishida’s way posed new

Kōsaka Masaaki 高坂正顕 (1900–1969) from: Japanese Philosophy
Author(s) Masaaki Kōsaka
Abstract: Less a metaphysician than a historian of philosophy, Kōsaka Masaaki was concerned with the continuity between “nation and culture” in the historical world. This shows up in his 1937 work The Historical World, where he focused on Hegel’s civil society and the role of the nation in the philosophy of history, as well as on Marx’s idea of class, all the while maintaining the neo-Kantian personalist standpoint he had elaborated previously. A disciple of Nishida Kitarō* (on whose thought he later published a splendid introductory volume), Kōsaka pursued this perspective not only in his reading of Nishida’s philosophy of the

Imanishi Kinji 今西錦司 (1902–1992) from: Japanese Philosophy
Author(s) Kinji Imanishi
Abstract: In 1941, within a year of completing his doctorate at Kyoto Imperial University with a specialization in entomology and ecology, Imanishi Kinji published perhaps his best-known and lasting contribution in the form of a philosophy of nature, The World of Living Things.In it he argued that since all things arise together, the “life” of the organic and inorganic should be considered as part of a single interactive world. Living subjects and the environment were part of each other, flowed into each other, and created a particular world over which each organism had some control, which he termed its “autonomy.”

Izutsu Toshihiko 井筒俊彦 (1914–1993) from: Japanese Philosophy
Author(s) Toshihiko Izutsu
Abstract: Although brought up in the Zen tradition, Izutsu Toshihiko studied a wide range of philosophical and mystical traditions. Certainly the most linguistically gifted of all modern Japanese philosophers, Izutsu is reputed to have mastered over two dozen languages, including Arabic, Persian, Sanskrit, Pali, Chinese, Russian, English, and Greek. After graduating from Keiō University in Tokyo, he taught there for fourteen years. He subsequently taught at McGill University in Canada and the Imperial Iranian Academy of Philosophy in Tehran on subjects ranging from the Book of Changes to the Fuṣūṣ al-ḥikamof Ibn al-‘Arabī. The first world-renowned scholar of Islam to

Overview from: Japanese Philosophy
Abstract: As Alexander Gottlieb Baumgarten (1714–1762) indicates at the beginning of his treatise Aesthetica, “Aesthetics (theory of the liberal arts, doctrine of inferior knowledge, art of beautiful thinking, art of analogous reasoning) is the science of sensible knowledge” (1750, 17). This is the opening statement of a work that is considered to be the genealogical moment in the creation of aesthetics as an autonomous philosophical field—a creation prompted by the need to rescue the senses from the primacy of reason. The association of feelings (aisthesis) with the fallacious world of experience has a long history that goes back to

LIFE WRITING AND THE MAKING OF COMPANIONABLE OBJECTS: from: Locating Life Stories
Author(s) GEORGE KENNETH M.
Abstract: This essay explores some of the cultural, political, and ethical work of life writing that goes on in national and transnational art worlds. We commonly think of life writing as forms or fragments of discourse that depict the lives of human actors, and that give actors’ experiences intelligibility, purpose, and recognition. But life writing also plays a part in the making of what I call “companionable objects”—those things with which we have ethical and affective ties. Things, too, can be actors, and mingle with us in our everyday lifeworlds and publics. They, too, gain intelligibility and purpose from life

Book Title: Great Fool-Zen Master Ryokan--Poems, Letters, and Other Writings
Publisher: University of Hawaii Press
Author(s): HASKEL PETER
Abstract: Taigu Ryokan (1759-1831) remains one of the most popular figures in Japanese Buddhist history. Despite his religious and artistic sophistication, Ryokan referred to himself as "Great Fool" and refused to place himself within the cultural elite of his age. In contrast to the typical Zen master of his time, who presided over a large monastery, trained students, and produced recondite religious treatises, Ryokan followed a life of mendicancy in the countryside. Instead of delivering sermons, he expressed himself through kanshi (poems composed in classical Chinese) and waka and could typically be found playing with the village children in the course of his daily rounds of begging. Great Fool is the first study in a Western language to offer a comprehensive picture of the legendary poet-monk and his oeuvre. It includes not only an extensive collection of the master's kanshi, topically arranged to facilitate an appreciation of Ryokan's colorful world, but selections of his waka, essays, and letters. The volume also presents for the first time in English the Ryokan zenji kiwa (Curious Accounts of the Zen Master Ryokan), a firsthand source composed by a former student less than sixteen years after Ryokan's death. Although it lacks chronological order, the Curious Account is invaluable for showing how Ryokan was understood and remembered by his contemporaries. It consists of colorful anecdotes and episodes, sketches from Ryokan's everyday life.
Link: http://www.jstor.org/stable/j.ctt6wqmgc

Ryōkan of Mount Kugami from: Great Fool
Author(s) Haskel Peter
Abstract: Spend time at one of Japan’s busy commuter train stations and you will probably notice a bookstore crowded with silent rows of well-dressed “salarymen” and “salarywomen” browsing through an array of paperbacks and magazines. There, among the ubiquitous tabloids, the sex-and-violence comics, and the very latest Japanese and American bestsellers, you are likely to find several books devoted to the Zen master Taigu Ryōkan (1758–1831), a penniless monk whose life was spent in obscurity in Japan’s snow country, meditating, playing with children, and writing poems that vividly describe his world. He lived by begging in the villages and towns

Chapter 3 Representing Asian Wars and Revolutions from: Relative Histories
Abstract: The narrative of Asian wars and revolutions in the twentieth century, which led to massive immigration to the United States, is the subtext of a significant number of Asian American family memoirs. Events of the mid-twentieth century that have become part of our general knowledge of world history—the war in China and the Cultural Revolution, the Korean and Vietnamese wars, in particular—are the focus of the four texts I examine in this chapter: Pang-Mei Natasha Chang’s Bound Feet and Western Dress,May-lee and Winberg Chai’sThe Girl from Purple Mountain,K. Connie Kang’sHome Was the Land of

DIARIES ON THE INTERNET: from: On Diary
Abstract: From October 1999 to October 2000 I did a study of a phenomenon that was just beginning to appear in the French-speaking world: online diaries. Today, in 2008, given the explosion of blogs, it is hard to believe that in November 1999, after a month of systematic searching on the Internet, I had found only sixty-nine diaries. Things are moving so fast that my study already has a sort of archeological value. At the time, I was dealing with a single shrub showing a few buds; today, it is a forest of trees in full bloom. I observed these diaries

Book Title: The Melodrama of Mobility-Women, Talk, and Class in Contemporary South Korea
Publisher: University of Hawaii Press
Author(s): ABELMANN NANCY
Abstract: How do people make sense of their world in the face of the breakneck speed of contemporary social change? Through the lives and narratives of eight women, The Melodrama of Mobility chronicles South Korea's experience of just such dizzyingly rapid development. Abelmann captures the mood, feeling, and language of a generation and an era while providing a rare window on the personal and social struggles of South Korean modernity. Drawing also from television soap operas and films, she argues that a melodramatic sensibility speaks to South Korea's transformation because it preserves the tension and ambivalence of daily life in unsettled times. The melodramatic mode helps people to wonder: Can individuals be blamed for their social fates? How should we live? Who can say who is good or bad? By combining the ethnographic tools of anthropology, an engagement with prevailing sociological questions, and a literary approach to personal narratives, The Melodrama of Mobility offers a rich portrait of the experience of compressed modernity in the non-West.
Link: http://www.jstor.org/stable/j.ctt6wqt7p

3 KEY WORDS from: The Melodrama of Mobility
Abstract: During my conversations with the eight South Korean women I introduced in chapter 1, a particular world of words emerged, demanding that I take note of them. Over time I began to underline these words in my field notes, to anticipate them in my conversations, and to use them myself as prompts in conversations. In the earlier days of this project, I imagined that I would write a book with some sort of a glossary to serve as a guide to the women’s stories. Over the course of the research, however, it became clear to me that the hardest words

CODA from: The Melodrama of Mobility
Abstract: From their very start to their final finish, all books are a collection of words—a prosaic thought indeed. This one has also paid attention to the work of words themselves. As I have written earlier, all of the women in this book considered their lives worthy of the written word. We could ask of them, “Worthy in what sense?” Although I do not presume that all of their answers would be the same, I think there would be common themes: among them their lives having been hard and their having been witness to earth-shattering transformations in the world about

6 Mirror of the Self: from: The Subject in Crisis in Contemporary Chinese Literature
Abstract: The image of the traveler I analyzed in chapter 5 reveals the frustration and confusion experienced by the ill-prepared youth on the post-Mao journey of reforms. But this journey does not only involve the Chinese self. Just as in the initial stage of the national journey in the late nineteenth century, the post-Mao move toward modernity has also been designed and implemented under an acute awareness of the need to position China in an increasingly globalized environment. Opening its door to the outside world to establish strategic and economic ties with the West was at the basis of China’s post-Mao

Epilogue from: The Subject in Crisis in Contemporary Chinese Literature
Abstract: The representation of the disenchanted agent constitutes a recent chapter in a convoluted national narrative that Chinese intellectuals have been writing since the country’s entry into the modern world. With its debut some eight decades ago, the humanist hero, one of the central tropes of this national narrative, embarked on a long and arduous journey only to come to a problematic stop in the last decade of the twentieth century. The sound and fury of the Enlightenment ideals having finally been drowned out in the din of modernization and commercialization in the 1990s, we can now look back on the

Book Title: Justice and Democracy-Cross-Cultural Perspectives
Publisher: University of Hawaii Press
Author(s): Stepaniants Marietta
Abstract: Today democracy is increasingly recognized around the world as the only form of government with moral legitimacy. The problems of establishing and preserving truly democratic institutions, however, vary dramatically from culture to culture. Justice and Democracy explores these problems from a wide range of perspectives, theoretical and practical. It addresses problems related to the distortion of democratic decision-making by the gross disparities in wealth that arise in capitalist economies, and, in particular, focuses on the problems relating to the reconciliation of democratic values with the indigenous religious and social values of a culture.
Link: http://www.jstor.org/stable/j.ctt6wqxhw

ON RELATING JUSTICE AND DEMOCRACY: from: Justice and Democracy
Author(s) Cunningham Frank
Abstract: A standard socialist argument has been that democratic political rights are shallow unless economic equality affords everyone a realistic opportunity to make use of them. Collapse of most of the world’s socialist governments in the name of democracy evidently challenges those, like myself, who continue to regard this claim sound. Nor is it enough simply to assert that socialism is necessary though not sufficient for a robust democracy. The project of this contribution, then, is to explicate and modify a strategy behind the earlier argument and to offer a hypothesis about how that strategy might be employed. The prescribed strategy

CONFUCIANISM, MODERNITY, AND ASIAN DEMOCRACY from: Justice and Democracy
Author(s) King Ambrose Y. C.
Abstract: The political revolution in 1989 in Eastern Europe and the dramatic events of August 1991 in Moscow did not only mark the end of the Cold War era, but also the beginning of a worldwide wave of democratization. Marc F. Platter hailed the arrival of democracy on the ruins of Leninist Socialism as “the democratic moment” and stated that “we may at last be entering a sustained period of peaceful democratic hegemony—a kind of ‘Pax Democratica’.”¹ Samuel P. Huntington saw that, between 1974 and 1990, at least thirty countries made transitions to democracy, doubling the number of democratic governments

WESTERN AND ISLAMIC VIEWS OF DEMOCRACY AND JUSTICE: from: Justice and Democracy
Author(s) Fakhry Majid
Abstract: We will have occasion later on in this study to refer to the cultural interactions of Greece with the Middle East, of which the Islamic world was, and continues to be, an integral part. In

THE IDEAL OF JUSTICE IN THE CONTEXT OF CULTURAL DIALOGUE from: Justice and Democracy
Author(s) Stepaniants Marietta
Abstract: The great integrative processes characterizing the twentieth century lead some people to forecast radical quantitative changes in the life of the world community, up to and including the emergence of a single planetary civilization with a new system of human values. Others, whose projections strike me as more probable, forecast the rise of a metacivilization that will become a kind of a cultural “common denominator,” and which, instead of absorbing or pushing aside national, regional civilizations, will rather stand above all of them. Under any scenario of future developments, it is quite evident that the expansion of contacts and cultural

WORLD CHANGE AND THE CULTURAL SYNTHESIS OF THE WEST from: Justice and Democracy
Author(s) Kim Yersu
Abstract: As a century and, indeed, a millennium draw to a close, we stand today perhaps at the most open moment in the history of humankind. The cultural synthesis that it has taken the West well over four hundred years of the departing millennium to forge and which brought power and wealth to the West, but also a pervasive improvement in the material condition of humankind at large during the waning century is losing its once matter-of-fact validity and persuasiveness. The world a hundred years ago was in a very fundamental sense one. The world was ruled by the West—which

JUSTICE AND GLOBAL DEMOCRACY from: Justice and Democracy
Author(s) Dallmayr Fred
Abstract: Ours is a time of perplexing cross-currents. As we approach the end of the second millennium, we seem to enter the stage of a new pax Romana—but now on an unprecedented scale: a world order or world civilization, basically of Western design, encircling the globe with a network of universal/ uniform ideas and practices. Among these ideas, easily the most prominent and influential is that of liberal democracy, a regime founded on popular self-determination and equal citizenship rights. Thus the near-providential advance of liberal democracy, apprehended dimly by Tocqueville over a century ago, seems to have reached in our

Book Title: Dark Writing-Geography, Performance, Design
Publisher: University of Hawaii Press
Author(s): Carter Paul
Abstract: We do not see empty figures and outlines; we do not move in straight lines. Everywhere we are surrounded by dapple; the geometry of our embodied lives is curviform, meandering, bi-pedal. Our personal worlds are timed, inter-positional, and contingent. But nowhere in the language of cartography and design do these ordinary experiences appear. This, Dark Writing argues, is a serious omission because they are designs on the world: architects and colonizers use their lines to construct the places where we will live. But the rectilinear streets, squares, and public spaces produced in this way leave out people and the entire environmental history of their coming together. How, this book asks, can we explain the omission of bodies from maps and plans? And how can we redraw the lines maps and plans use so that the qualitative world of shadows, footprints, comings and goings, and occasions—all essential qualities of places that incubate sociality—can be registered? In short, Dark Writing asks why we represent the world as static when our experience of it is mobile. It traces this bias in Enlightenment cartography, in inductive logic, and in contemporary place design. This is the negative critique. Its positive argument is that, when we look closely at these designs on the world, we find traces of a repressed movement form. Even the ideal lines of geometrical figures turn out to contain traces of earlier passages; and there are many forms of graphic design that do engage with the dark environment that surrounds the light of reason. How can this "dark writing"—so important to reconfiguring our world as a place of meeting, of co-existence and sustaining diversity—be represented? And how, therefore, can our representations of the world embody more sensuously the mobile histories that have produced it? Dark Writing answers these questions using case studies: the exemplary case of the beginnings of the now world-famous Papunya Tula Painting Movement (Central Australia) and three high-profile public place-making initiatives in which the author was involved as artist and thinker. These case studies are nested inside historical chapters and philosophical discussions of the line and linear thinking that make Dark Writing both a highly personal book and a narrative with wide general appeal.
Link: http://www.jstor.org/stable/j.ctt6wqzx4

CHAPTER 1 Step-by-Step: from: Dark Writing
Abstract: As imperial designs on the world expanded their scope in the latter half of the eighteenth century, and more of the earth’s surface was subjected to scientific description, so geographical knowledge also spread. This enlarged field of facts did not, though, exercise any great influence over the way geographers conceived of the foundations of their discipline. Their aim remained much the same: to use the tools of inductive reasoning to reduce the variety of the earth’s natural features to certain universal principles. Movement was a prerequisite of geographical knowledge. But it formed no part of geography’s representation of the world.

CHAPTER 3 Drawing the Line: from: Dark Writing
Abstract: The lines that the artist Paul Klee was drawing in 1906–1907 were “my most personal possession,” yet he lamented, “The trouble was that I just couldn’t make them come out. And I could not see them around me, the accord between inside and outside was so hard to achieve.”¹ As the history of coastlines showed, scientists as well as artists have found it hard to connect the ideal lines they carry around in their heads with the actual appearance of the world. In geography this discrepancy has practical, real-world consequences: in the gap opened up by reason’s detachment from

Book Title: Christianity in Korea- Publisher: University of Hawaii Press
Author(s): Lee Timothy S.
Abstract: Despite the significance of Korea in world Christianity and the crucial role Christianity plays in contemporary Korean religious life, the tradition has been little studied in the West. Christianity in Koreaseeks to fill this lacuna by providing a wide-ranging overview of the growth and development of Korean Christianity and the implications that development has had for Korean politics, interreligious dialogue, and gender and social issues.
Link: http://www.jstor.org/stable/j.ctt6wr2rg

Chapter 2 Human Relations as Expressed in Vernacular Catholic Writings of the Late Chosŏn Dynasty from: Christianity in Korea
Author(s) Lee Timothy S.
Abstract: Catholicism began to be disseminated in earnest in East Asia with the arrival of Francis Xavier in Japan in 1549 and especially with the arrival of Matteo Ricci in Beijing in 1601. In Beijing, Catholic missionaries published tracts and other doctrinal literature in Chinese to promote their religion, and these Sinitic writings made their way into Korea via Korean envoys.¹ From these writings, many Koreans discovered a new worldview, one that posed an alternative to the Neo-Confucian orthodoxy of late Chosŏn society. And, as is well known, it is through the study of these writings that a group of Koreans

Chapter 7 Preaching the Apocalypse in Colonial Korea: from: Christianity in Korea
Author(s) Kim Chong Bum
Abstract: Protestant Christianity has often been guilty of cultural imperialism. Guided by the idea of the “white man’s burden” to “civilize” the world, Victorian-era missionaries regarded with contempt the cultures and religions of non-Western peoples and imposed upon them not only a new faith, but also a new way of life. Korea was no exception. When the first Protestant missionaries arrived in the late nineteenth and early twentieth centuries, they condemned ancestor veneration as “idol worship” and instructed converts to burn traditional ritual objects. They also carried out a whole range of social reforms, from temperance to hygiene. The missionaries saw

Book Title: Custodians of the Sacred Mountains-Culture and Society in the Highlands of Bali
Publisher: University of Hawaii Press
Author(s): Reuter Thomas A.
Abstract: Custodians of the Sacred Mountains is the first comprehensive ethnography of the Bali Aga, a large ethnic minority that occupies the island's central highlands. The Bali Aga are popularly viewed as the indigenous counterparts to other Balinese who trace their origin to invaders from the Javanese kingdom of Majapait, who have ruled Bali from the fourteenth century A.D. Although Bali remains one of the most intensely researched localities in the world, the Bali Aga have long been overshadowed by the more exotic courtly culture of the south. A closer analysis of the changing position of the Bali Aga within Balinese society provides a key to understanding the politics and social process of cultural representation in Bali and beyond. The process is marked by a blend of representational competition and cooperation among the Bali Aga themselves, among the Bali Aga and southern Balinese, and later among the island's aristocratic elites and foreign colonizers or scholars, and state authorities. The study of this process raises important issues about the establishment and maintenance of status and power structures at regional, national, and global levels. Custodians of the Sacred Mountains explores the marginalization of the Bali Aga in light of a critical theory of cultural representation and calls for a morally engaged approach to ethnographic research. It proposes an intersubjective and communicative model of human interaction as the foundation for understanding the relative significance of cooperation and competition in the cultural production of knowledge.
Link: http://www.jstor.org/stable/j.ctt6wr474

INTRODUCTION from: Custodians of the Sacred Mountains
Abstract: This book offers a journey into the world of the Bali Aga, or Mountain Balinese. It tells of a people whose culture for centuries has been shrouded in the shadow of the more celebrated lowland kingdoms of southern Bali. In this interlocal ethnographic account of the elaborate alliance systems of the Bali Aga, highland Balinese culture and society is explored for the first time in all its regional complexity. I hope in this book to convey a deeper appreciation of the Bali Aga people and their place in the fabric of Balinese identities and to contribute to a radical reassessment

Chapter 1 THE BANUA AS A CATEGORY AND A SOCIAL PROCESS from: Custodians of the Sacred Mountains
Abstract: The social landscape of highland Bali is patterned by regional networks of ritual alliance among groups of villages. Such networks are locally referred to as banua,or “ritual domains.” How these regional associations are conceptualized and maintained, and how they generate a sense of shared identity among the mountain people and set the stage for a regional status economy will be explored in the following chapters. The study of regional social interaction among the Bali Aga leads to a magical world where human beings, ancestors, spirits, and gods share a sacred landscape and timescape, brought to life in an intricate

Chapter 3 GEBOG DOMAS: from: Custodians of the Sacred Mountains
Abstract: Pura Pucak Penulisan is a popular place of worship among all Balinese Hindus. Pilgrims from the most distant corners of the island come here almost every day of the year, now that an age of motorized transport has made this temple easily accessible. But Pura Penulisan has a far deeper and more personal significance to the members of its principal congregation. Tens of thousands of people regard this sanctuary as the emblem of their sacred origin and the hub of their social and ritual world. This chapter will explore who these people are, what obligations they must meet, and why

Chapter 7 THE STATUS ECONOMY OF HIGHLAND BALI: from: Custodians of the Sacred Mountains
Abstract: Exploring the lifeworld of the Mountain Balinese from the perspective of their regional alliances within ritual domains ( banua) has relegated to the background the more immediate community and family settings that form the stage for many of their mundane and ritual activities. This chapter is concerned first with the internal social organization of Bali Aga communities, so far referred to by the gloss “village” or by the popular local term of Sanskrit origin “desa” (village or place).Desa, in turn, include even smaller and denser spheres of social interaction, among kin and affines, defined by their common worship at private

Chapter 8 REPRESENTATION BEYOND THE HIGHLANDS: from: Custodians of the Sacred Mountains
Abstract: Processes of mutual representation within the regional status economy of Bali Aga society are based on voluntary association, and status differentiating relationships are perpetually negotiated in the terms of an inherently process-oriented idiom of fluid temporal distinctions in an order of precedence. Moving beyond the highlands, to the larger world in which the Bali Aga engage in a process of mutual representation with more powerful others, this chapter and the following ones explore their place within Balinese society and discourses, and in the Western anthropological literature about this island. This exploration leads back, inevitably, to problems of representation in anthropology

AMERICAN INDIAN SOVEREIGNTY from: American Indian Rhetorics of Survivance
Author(s) dʹErrico Peter
Abstract: ANOTHER Columbus Day has come and gone. Another year, now more than five hundred since the pope divided the world between Spain and Portugal, laying down the doctrine of discovery and conquest:

Book Title: Literature and Subjection-The Economy of Writing and Marginality in Latin America
Publisher: University of Pittsburgh Press
Author(s): Legrás Horacio
Abstract: Through theoretical, philosophical, cultural, political, and historical analysis, Horacio Legras views the myriad factors that have both formed and stifled the integration of peripheral experiences into Latin American literature. Despite these barriers, Legras reveals a handful of contemporary authors who have attempted in earnest to present marginalized voices to the Western world. His deep and insightful analysis of key works by novelists Juan José Saer (The Witness),Nellie Campobello(Cartucho),Roa Bastos(Son of Man),and Jose María Arguedas(The Fox from Up Above and the Fox from Down Below),among others, provides a theoretical basis for understanding the plight of the author, the peripheral voice and the confines of the literary medium. What emerges is an intricate discussion of the clash and subjugation of cultures and the tragedy of a lost worldview.
Link: http://www.jstor.org/stable/j.ctt6wrbr2

Seven The End of Recognition from: Literature and Subjection
Abstract: On the back cover of the English edition of The Fox from Up Above and the Fox from Down Below(2000), Alberto Moreiras characterizes Jose María Arguedas’s novel as “epochal” and “intense enough to arrest our world, and any world.” Today few critical readers would object to that description, but when the novel was published in 1971, reactions were mixed. The novel’s form and content, the wild proliferation of unpredictable characters, and what was perceived as a deep-seated pessimism were all difficult to reconcile with the image of Arguedas as a major cultural icon of progressive Peruvian culture. Martin Lienhard

3 Interpretation as Cultural Orientation: from: Interpretation
Author(s) Gethmann-Siefert Annemarie
Abstract: If we treat the question of to what extent art can be an interpretation of our world, self-concept, and historical forms of life by referring to Hegel, it seems that we come to a dead end. The authoritative and original place for a connection between art and interpretation in the traditional philosophy of aesthetics is at best the aesthetics of reception. Its traditional version relies on the basic assumption that a piece of art is constituted each time in its reception, that is, in the multiple, historically varying interpretations of its meaning and sense.¹ Even a discussion of the impact

From Literary Anthropology to Cultural Ecology: from: Ecocritical Theory
Author(s) MÜLLER TIMO
Abstract: While ecocriticism first emerged in the Anglophone world, the last decade or so has witnessed its rapid spread throughout other countries and academic communities. In many of these communities, new ecocritical theory has drawn on locally predominant traditions of thought, thus diversifying and enriching the ecological approach through specific cultural influences but also transforming these influences with regard to an ecological worldview. In Germany, ecocritical theory, and especially literary theory, has been shaped decisively by the anthropological approach, which reached the peak of its popularity around 1990. In the following, I compare two exemplary ecocritical models that are influenced by

The Social Theory of Norbert Elias and the Question of the Nonhuman World from: Ecocritical Theory
Author(s) WILLIAMS LINDA
Abstract: The ecological damage that has led to an emerging sixth world extinction event may not be derived entirely from Western modernity. It could, however, be argued that in spite of more general causal factors such as the exponential growth in human populations, the androgenic causes of this environmental crisis have many of their sociogenetic roots in the emergence of modernity in Europe. It was, after all, European modernity that gave rise to the Industrial Revolution, and to the heightened instrumentalization of nature that serves the vast engines of a Western capitalist system now global in its reach. Hence, in the

From the Modern to the Ecological: from: Ecocritical Theory
Author(s) WALLS LAURA DASSOW
Abstract: So long as ecocritics are trapped in the “two cultures” ideology that polarizes literature from science and human society from nonhuman nature, we will find it difficult to define a middle ground from which literature and science can be seen as partners, and humans and nonhumans as agents, all cooperating to form the world we share. To locate this middle ground we need to think not of a monolithic “Science” but of the various practices and disciplines of the sciences, and in this quest our natural allies will be our colleagues in science studies. Bruno Latour has spent a lifetime

Martin Heidegger, D. H. Lawrence, and Poetic Attention to Being from: Ecocritical Theory
Author(s) NORRIS TREVOR
Abstract: The thought of the German philosopher Martin Heidegger (1889–1976) is a challenge to thinking because it asks us to imagine being differently. His works are not straightforward and do not set out an explicit program for social change but rather invite a shift in attention and conception of self in relation to world, time, and the nature of knowledge. This shift involves refusing a major aspect of our late modernity, that is, the ubiquity and dominance of forms of abstract and theoretical knowledge. Heidegger wishes to return this knowledge to its proper place, grounded in pragmatic relationships that respond

Dialoguing with Bakhtin over Our Ethical Responsibility to Anothers from: Ecocritical Theory
Author(s) MURPHY PATRICK D.
Abstract: The Russian theorist Mikhail Bakhtin (1895–1975) provides a valuable set of tools for ecocritical analysis and a method of approaching literary works and their interrelationship with the material world. Bakhtin’s attitude toward language positions him in opposition to Ferdinand de Saussure and Saussurean linguistics. Instead, he can be aligned with his contemporary, Émile Benveniste, as well as current linguists such as George Lakoff and Mark Johnson, who have emphasized discourse over language. This emphasis leads to seeing speaking and writing as individual acts undertaken at particular moments in specific configurations of the world. That recognition of immersion leads to

Coexistence and Coexistents: from: Ecocritical Theory
Author(s) MORTON TIMOTHY
Abstract: Environmental ethics sometimes depends upon ideas of life forms immersed in a surrounding “world.”¹ For Trevor Norris, “world” is the “dynamic relatedness that grounds our identity” (see his essay in this volume). The philosopher Martin Heidegger derives the notion of “world” from his study of Jakob von Uexküll’s biological research, which suggested that different sentient life forms have different experiences of their surroundings, and hence phenomenologically (that is, experientially) different worlds. A “world” in this sense is a zone of things that surround the sentient being, which have various kinds of significance for that being.

Ecocentric Postmodern Theory: from: Ecocritical Theory
Author(s) OPPERMANN SERPIL
Abstract: The ecological turn has not only brought an integral awareness of the natural world into the field of literary studies, reorienting the humanities toward a more biocentric worldview, but has also drawn attention to the role of literature in influencing our knowledge of the world. According to Norman N. Holland: “Literature has power over us. At least it certainly feelsthat way when we are, as we say, ‘absorbed’ in a story or drama or poem.”¹ The cognitive function accorded to literature is of fundamental importance for ecocritics, who expect of writers that they inscribe ecological viewpoints in their work.

Affinity Studies and Open Systems: from: Ecocritical Theory
Author(s) SULLIVAN HEATHER I.
Abstract: Ecocriticism’s contributions to the current rejection of dualistic thinking are noteworthy, particularly when this interdisciplinary field concentrates on hybridity and “relations” that preexist essences. In this mode, ecocriticism participates in a broader development of “affnity studies” that encompass the many efforts across the disciplines toward reconfiguring our “intraactions” with the world in terms that avoid dichotomies and Newtonian linearity and that utilize instead nonlinear, nondualistic forms of “hybridity.” Hybrids, in Steve Hinchliffe’s words, are “more or less durable bodies made up of similarly hybrid and impermanent relations. Things are, to use another commonly used term, configured, or drawn together, in

Blake, Deleuze, and the Emergence of Ecological Consciousness from: Ecocritical Theory
Author(s) LUSSIER MARK
Abstract: Gilles Deleuze (often in collaboration with Félix Guattari) sought to move analytic philosophy and theoretical psychoanalysis beyond “abstraction” and toward a “transcendental empiricism” already present in earlier philosophic work. This remarkable combination of traditionalism and innovation describes a state elusively beyond any linguistic epistemology—yet resident in any experiential event—and offers a method to capture individual experience of “pure immanence.”¹ The emphasis Deleuze placed on event and experience stimulated the energetic analysis of their interrelations by Alain Badiou, turning philosophy away from cognitive mapping through Kantian categorical imperatives and re/turning it to the world. Rereading “the role of rhythm

Postscript from: Doing Justice to Mercy
Author(s) SCHWEIKER WILLIAM
Abstract: This volume has offered a feast of ideas and concerns about some of the most pressing issues our society now faces. It has given us a glimpse of the human face of suffering and the longing for justice and mercy in a harsh and violent world. The different perspectives have addressed many facets of justice and mercy in the criminal justice system.

1 Caribbean Spatial Metaphors from: Locating the Destitute
Abstract: Caribbean discourse and literature open a unique possibility for an innovative rereading of spatial and postcolonial theories in conjunction. The Caribbean has always been contested space, historically fought over and swapped among various colonial powers while conceptually cast as either the abyss of the slave plantation or the garden of worldly paradise. Engaging with various discursive representations of this ambiguity of Caribbean space, I address in this chapter the polarized visions of Caribbean postcoloniality between brutal colonial facts and powerful images of their contestation. These gestures of creative resistance, often formulated through spatial metaphors, offer deliberately provisional “third” solutions against

Allons enfants de l’humanité from: Essays from the Edge
Abstract: There can be fewer more appalling signs of our increasingly appalling times than the imprisonment without legal redress or terminal sentence of six hundred or so “enemy combatants” in the Guantánamo Bay prison run by the American government. Outside the legal jurisdiction of any country, not even that of the one doing the imprisoning, they are in what can rightfully be called a dystopian nonterritory, where there is no semblance of the human rights whose virtues America so often preaches to the world. National security, we are told, trumps any other considerations in the time of war, even when that

Book Title: Religion after Religion-Gershom Scholem, Mircea Eliade, and Henry Corbin at Eranos
Publisher: Princeton University Press
Author(s): Wasserstrom Steven M.
Abstract: By the end of World War II, religion appeared to be on the decline throughout the United States and Europe. Recent world events had cast doubt on the relevance of religious belief, and modernizing trends made religious rituals look out of place. It was in this atmosphere that the careers of Scholem, Eliade, and Corbin--the twentieth century's legendary scholars in the respective fields of Judaism, History of Religions, and Islam--converged and ultimately revolutionized how people thought about religion. Between 1949 and 1978, all three lectured to Carl Jung's famous Eranos circle in Ascona, Switzerland, where each in his own way came to identify the symbolism of mystical experience as a central element of his monotheistic tradition. In this, the first book ever to compare the paths taken by these thinkers, Steven Wasserstrom explores how they overturned traditional approaches to studying religion by de-emphasizing law, ritual, and social history and by extolling the role of myth and mysticism. The most controversial aspect of their theory of religion, Wasserstrom argues, is that it minimized the binding character of moral law associated with monotheism.
Link: http://www.jstor.org/stable/j.ctt7pds6

CHAPTER 3 Tautegorical Sublime: from: Religion after Religion
Abstract: Gershom scholem was almost certainly the leading Judaist of this century. Henry Corbin was one of the world’s most influential Islamicists during the same years.¹ Each was the leading authority on the esoteric traditions of their respective monotheistic tradition. They were also acquainted for fully fifty years, and friends for over thirty years.² After World War II, from 1949 to 1978, they met together almost every August at Eranos meetings. They cited each other in their scholarship and eventually contributed to each other’s Festschriften.Both were subsidized by the Bollingen Foundation. They even, at times, shared the same translator.³

Book Title: Liberal Languages-Ideological Imaginations and Twentieth-Century Progressive Thought
Publisher: Princeton University Press
Author(s): Freeden Michael
Abstract: Liberal Languagesreinterprets twentieth-century liberalism as a complex set of discourses relating not only to liberty but also to welfare and community. Written by one of the world's leading experts on liberalism and ideological theory, it uses new methods of analyzing ideologies, as well as historical case studies, to present liberalism as a flexible and rich tradition whose influence has extended beyond its conventional boundaries.
Link: http://www.jstor.org/stable/j.ctt7rh6k

INTRODUCTION from: Liberal Languages
Abstract: The term “liberalism” has always enjoyed a separate existence away from the constricting, formal, and austere world of political concepts and theories. To be liberal evokes generosity, tolerance, compassion, being fired up with the promise of open, unbounded spaces within which the free play of personality can be aired. Yet the clues to liberalism’s political nature are not hard to detect. Generosity suggests the dispensing of bounties beyond the call of duty—to prioritise justice as the first liberal virtue is unnecessarily reductionist. Tolerance suggests a flexibility, a movement, a diversity—of ideas, of language, and of conceptual content—that

CHAPTER NINE The Ideology of New Labour from: Liberal Languages
Abstract: What is lamentable about Blair’s reported view is not the “fact” that it ostensibly announces but the illusion it promotes. Marx held ideology to be dissimulative, a distortion of the relations of the material world. Now, however, we

3 FROM THE HEAD OF ZEUS: from: Birth of the Symbol
Abstract: In the centuries between the death of Aristotle and the birth of the Roman Empire, the Stoic vision of the world came to dominate the Mediterranean. When one of the major Stoic thinkers of the school’s middle period, Panaetius, befriended Scipio the younger at Rome, the ideas of the Stoics, especially their ethics, started to be tailored to meet the needs of statesmen and soldiers and so assumed an important place in the minds of the emerging elite of what was to become the largest empire yet seen. Given the diffusion and endurance of their ideas, it is a curious

I Passage and Accident: from: Available Light
Abstract: It is a shaking business to stand up in public toward the end of an improvised life and call it learned. I didn’t realize, when I started out, after an isolate childhood, to see what might be going on elsewhere in the world, that there would be a final exam. I suppose that what I have been doing all these years is piling up learning. But, at the time, it seemed to me that I was trying to figure out what to do next, and hold off a reckoning: reviewing the situation, scouting out the possibilities, evading the consequences, thinking

VI The Strange Estrangement: from: Available Light
Abstract: In the opening paragraphs of the introduction of his Philosophical Papers, Charles Taylor confesses himself to be in the grip of an obsession.¹ He is, he says, a hedgehog, a monomaniac endlessly polemicizing against a single idea—“the ambition to model the study of man on the natural sciences.” He calls this idea many things, most often “naturalism” or “the naturalistic world view,” and he sees it virtually everywhere in the human sciences. The invasion of those sciences by alien and inappropriate modes of thought has conduced toward the destruction of their distinctiveness, their autonomy, their effectiveness, and their relevance.

Book Title: Essays on Giordano Bruno- Publisher: Princeton University Press
Author(s): GATTI HILARY
Abstract: This book gathers wide-ranging essays on the Italian Renaissance philosopher and cosmologist Giordano Bruno by one of the world's leading authorities on his work and life. Many of these essays were originally written in Italian and appear here in English for the first time. Bruno (1548-1600) is principally famous as a proponent of heliocentrism, the infinity of the universe, and the plurality of worlds. But his work spanned the sciences and humanities, sometimes touching the borders of the occult, and Hilary Gatti's essays richly reflect this diversity.
Link: http://www.jstor.org/stable/j.ctt7rmc2

4 THE MULTIPLE LANGUAGES OF THE NEW SCIENCE from: Essays on Giordano Bruno
Abstract: The new science that begins to emerge at the end of the sixteenth century can be seen as a search for the order that underlies the vicissitudes of the natural world. This immediately raises the problem of the language, or languages, most appropriate for grasping and following the logic of that order. The great scientific names of the end of the sixteenth century, Galileo, Kepler, Tycho Brahe, had no doubts about the answer to that question: God wrote the universe in the language of mathematics, and the new science must learn that language in order to discover the order that

Book Title: The Aesthetics of Mimesis-Ancient Texts and Modern Problems
Publisher: Princeton University Press
Author(s): Halliwell Stephen
Abstract: Far from providing a static model of artistic representation, mimesis has generated many different models of art, encompassing a spectrum of positions from realism to idealism. Under the influence of Platonist and Aristotelian paradigms, mimesis has been a crux of debate between proponents of what Halliwell calls "world-reflecting" and "world-simulating" theories of representation in both the visual and musico-poetic arts. This debate is about not only the fraught relationship between art and reality but also the psychology and ethics of how we experience and are affected by mimetic art.
Link: http://www.jstor.org/stable/j.ctt7rn67

Chapter Seven Tragic Pity: from: The Aesthetics of Mimesis
Abstract: For Aristotle as for Plato, the deepest, most significant and most philosophically interesting of all mimetic artforms was tragic poetry.² That tragedy should attract such attention from both philosophers was a reflection not only of the genre’s cultural prestige in classical Athens, but also, and more fundamentally, of the scope of its ethical and psychological engagement with extremes of human experience and suffering. Plato, as I argued in chapter 3, counted tragedy as a kind of embryonic (though profoundly mistaken) philosophy: the vehicle of a set of attitudes and values capable of being translated into a worldview that, if taken

Chapter Eight Music and the Limits of Mimesis: from: The Aesthetics of Mimesis
Abstract: The nature of music is perhaps the most intractable, as well as one of the most fascinating, of all problems in aesthetics. It has been debated voluminously and often polemically since antiquity, and far from becoming worn out the subject has in recent years seen a spate of publications from contemporary philosophers, especially in the English-speaking world.¹ However intellectualized the questions that cluster around the topic may have become, their roots are unmistakably “anthropological.” Every known human culture not only possesses music but develops ways of using it that consistently manifest both an association with special categories of events and

5 GENRE AND STRUCTURE from: The Sense of Music
Abstract: A world in which the moments of present time are transposed into the past or the future; in which all love and romance seem beyond the subject’s grasp, lost in the personal or historical past, where passages of terrible sweetness are always touched with nostalgia and regret—this was the temporal dynamic of the nineteenth century, and it was reflected in music. A temporal dialectic now joins hands with a dialectic that is ontological and sentimental. Time-in-a-moment and progressive time respectively evoke lostness and struggle; the extended present of lyric time becomes a space where the remembered and imagined past

Between Work and Play: from: Brahms and His World
Author(s) MOSELEY ROGER
Abstract: At the beginning of the twenty-first century, we can hear Brahms’s music wherever and whenever we like. But can we locate its source? The composer himself is long dead, even if his defiant gaze and formidable beard still haunt us. His printed musical texts survive, of course, taking up generous shelf space in libraries, music shops, and homes throughout the world, but their circles and lines will always remain mutely imprisoned on the page. Some have preferred this state of affairs, believing that musical notes are better seen than heard. The theorist Heinrich Schenker, for instance, believed that “a composition

Book Title: Performing Africa- Publisher: Princeton University Press
Author(s): EBRON PAULLA A.
Abstract: Africa often enters the global imagination through news accounts of ethnic war, famine, and despotic political regimes. Those interested in countering such dystopic images--be they cultural nationalists in the African diaspora or connoisseurs of "global culture"--often found their representations of an emancipatory Africa on an enthusiasm for West African popular culture and performance arts. Based on extensive field research in The Gambia and focusing on the figure of the jali, Performing Africa interrogates these representations together with their cultural and political implications. It explores how Africa is produced, circulated, and consumed through performance and how encounters through performance create the place of Africa in the world. Innovative and discerning, Performing Africa is a provocative contribution to debates over cultural nationalism and the construction of identity and history in Africa and elsewhere.
Link: http://www.jstor.org/stable/j.ctt7s6ph

INTRODUCTION from: Performing Africa
Abstract: Performance!—a ubiquitous term that currently is mapped onto disparate social worlds as if it were transcendent, its meaning immediately apparent. Yet the social life of performance as a concept is worth unraveling to track its significance in creating distinctive regions and different subjects. There is no better place to explore the contours of performance as an idea and as practice than in the context of Africa, which has been made into an object through a number of performative tropes. This work examines the ways performance becomes a frame ofenactment, creating moments of “Africa” not justinAfrica but,

CODA from: Performing Africa
Abstract: September 26, 2000. Protestors stage another action aimed against the agenda of globalization as promoted through the policies of wealthy Northern countries and corporations. The scene: the World Economic summit held in Prague, Czechoslovakia. With their persistent outcries and violent confrontations, demonstrators capture the attention of the powerful leaders and global financiers and the world spectatorship. They express their outrage. Among the protestors, Bono, the lead singer of the prominent Irish rock band U2, manages to gain the ear of The World Bank’s president, James Wolfensohn. He requests a meeting with Wolfensohn for the purpose of stressing the urgent need

Book Title: Contesting Spirit-Nietzsche, Affirmation, Religion
Publisher: Princeton University Press
Author(s): ROBERTS TYLER T.
Abstract: Nietzsche criticizes the ascetic hatred of the body and this-worldly life, yet engages in rigorous practices of self-denial--he sees philosophy as such a practice--and affirms the need of imposing suffering on oneself in order to enhance the spirit. He dismisses the "intoxication" of mysticism, yet links mysticism, power, and creativity, and describes his own self-transcending experiences. The tensions in his relation to religion are closely related to that between negation and affirmation in his thinking in general. In Roberts's view, Nietzsche's transfigurations of religion offer resources for a postmodern religious imagination. Though as a "master of suspicion," Nietzsche, with Freud and Marx, is an integral part of modern antireligion, he has the power to take us beyond the flat, modern distinction between the secular and the religious--a distinction that, at the end of modernity, begs to be reexamined.
Link: http://www.jstor.org/stable/j.ctt7sjd2

CHAPTER 4 Who Were the Maoists? from: The Wind from the East
Abstract: In May 1966 Mao Tse-tung launched the Great Proletarian Cultural Revolution, pitting youthful Red Guards against Chinese Communist Party stalwarts and city dwellers suspected of bourgeois habitudes.¹ To much of the outside world, the Cultural Revolution appeared as a noble attempt to reignite Chinese communism’s fading revolutionary ardor. Thereby, perhaps China could escape the bureaucratic sclerosis that had afflicted the Soviet Union and its Eastern European allies.

Book Title: Through Other Continents-American Literature across Deep Time
Publisher: Princeton University Press
Author(s): Dimock Wai Chee
Abstract: Inspired by an unorthodox archive--ranging from epic traditions in Akkadian and Sanskrit to folk art, paintings by Veronese and Tiepolo, and the music of the Grateful Dead--Dimock constructs a long history of the world, a history she calls "deep time." The civilizations of Mesopotamia, India, Egypt, China, and West Africa, as well as Europe, leave their mark on American literature, which looks dramatically different when it is removed from a strictly national or English-language context. Key authors such as Thoreau, Margaret Fuller, Ezra Pound, Robert Lowell, Gary Snyder, Leslie Silko, Gloria Naylor, and Gerald Vizenor are transformed in this light. Emerson emerges as a translator of Islamic culture; Henry James's novels become long-distance kin to Gilgamesh; and Black English loses its ungrammaticalness when reclassified as a creole tongue, meshing the input from Africa, Europe, and the Americas.
Link: http://www.jstor.org/stable/j.ctt7skgc

CHAPTER ONE Global Civil Society: from: Through Other Continents
Abstract: How permanent is the nation as an associative form? Do human beings congregate naturally as sovereign states, defining themselves naturally by their membership in nations? Or are there other ties, other loyalties and commitments, based on non-national ideals and flourishing on nonnational platforms? Bruce Ackerman speaks of a “world constitutionalism,”¹ creating a rule of law across national boundaries. Jürgen Habermas argues for a “postnational constellation,” made up of a broad array of nongovernmental forms, an integrated network reflecting the planet as an integrated environment. Such a network casts doubt not only on the primacy but on the very rationality of

Book Title: Modernity's Wager-Authority, the Self, and Transcendence
Publisher: Princeton University Press
Author(s): Seligman Adam B.
Abstract: In this rigorous and imaginative study, Seligman seeks to discover a durable source of moral authority in a liberalized world. His study of shame, pride, collective guilt, and collective responsibility demonstrates the mutual relationship between individual responsibility and communal authority. Furthermore, Seligman restores the indispensable role of religious traditions--as well as the features of those traditions that enhance, rather than denigrate, tolerance. Sociologists, political theorists, moral philosophers, and intellectual historians will find Seligman's thesis enlightening, as will anyone concerned with the ethical and religious foundations of a tolerant society.
Link: http://www.jstor.org/stable/j.ctt7sp0b

Chapter One THE SELF IN THE SOCIAL SCIENCES from: Modernity's Wager
Abstract: One of the more intractable problems in the social sciences is the problem of explaining human agency, or what is often termed the structure/action debate. The problem seems to crop up anew with each generation of practitioners, who have generated a small library on this problem alone. The very triumph of sociology, anthropology, and political science as disciplinary specialties has, however, been marked by a loss of certain categories of thought and by an ever increasing difficulty in expressing human existence in the world in terms of words and concepts that had, in a presociological era, stood at the core

Chapter Five TOLERANCE AND TRADITION from: Modernity's Wager
Abstract: The previous chapter ended with the problem of recognition, which lies at the core of the “politics of identity.” With authority internalized as individual right, mutual recognition becomes an elusive goal as, in de Tocqueville’s words, “each man is narrowly shut in himself and from that basis makes the pretense to judge the world.”¹ With recognition lost, the self comes increasingly to rest solely on the calculus and negotiation of power. Wills are, to return to the nomenclature of our opening chapter, coerced from without, rather than subjugated from within. The result is a situation fraught with paradox: the very

2 HISTORY’S ENTAILMENTS IN THE VIOLENCE OF A NATION from: Charred Lullabies
Abstract: There is more to be said about the status of history in Sri Lanka than to call it a disposition toward the past, cultivated by a monastic scholarly tradition concerned with chronology and chronicles, and favored by Sinhala Buddhists. There is a shade to history that was introduced into South Asia as part and parcel of European colonialism which has had its different and differentiating effects on South Asians. Most significantly, I believe, colonialism hybridized what I shall now qualify as traditional historic consciousness, which was part of “a way of being in” the world, with a modern¹ European historical

7 CRUSHED GLASS: from: Charred Lullabies
Abstract: What is human Being? I cannot think of anything more effective in urgently provoking one to ask this question than violence. This question has served as an undertone in all the chapters so far, but more noticeably in the last three chapters, with some conspicuous help from Peirce and Heidegger. But in our search for human Being in the world, we keep encountering human beings: the result of the pull of an anthropological attitude against that of a purely philosophical one. Anthropology has had an answer to the question, What is a human being? An answer that has, on the

Book Title: Cultures in Flux-Lower-Class Values, Practices, and Resistance in Late Imperial Russia
Publisher: Princeton University Press
Author(s): Steinberg Mark D.
Abstract: The authors vividly convey the vitality as well as the contradictions of social life in old regime Russia, while also confronting problems of interpretation, methodology, and cultural theory. They tell of peasant death rites and religious beliefs, family relationships and brutalities, defiant peasant women, folk songs, urban amusement parks, expressions of popular patriotism, the penny press, workers' notions of the self, street hooliganism, and attempts by educated Russians to transform popular festivities. Together, the authors portray popular culture not as a static, separate world, but as the dynamic means through which lower-class Russians engaged the world around them.
Link: http://www.jstor.org/stable/j.ctt7ssdz

1 DEATH RITUAL AMONG RUSSIAN AND UKRAINIAN PEASANTS: from: Cultures in Flux
Author(s) Worobec Christine D.
Abstract: In the preindustrial and early industrial worlds, people had to confront death frequently. The average life expectancy was much lower than it is today in developed countries, and sudden death, brought on by epidemics or famine, was a regular phenomenon. Individuals had to deal with the loss of not only the elderly, but also wives, husbands, sisters, brothers, and other adults in the prime of life—as well as children, many of whom died before the age of ten.¹

4 CONFRONTING THE DOMESTIC OTHER: from: Cultures in Flux
Author(s) Frank Stephen P.
Abstract: In an 1889 report on his field studies of Sarapul’skii district, Viatka province, the Russian ethnographer P.M. Bogaevsky noted that peasants who spent time working in cities served as pioneers of urban culture upon returning to their villages. Unfortunately, he added, repeating with dismay an already widespread observation, the rural population had interpreted this culture in the most undesirable manner, thereby allowing it to destroy ancient precepts and customs. Young peasants in particular now regarded with disdain the centuries-old traditions of their grandparents—traditions that had given the Russian peasantry its special form of communal life and shaped its worldview.

6 SHOWS FOR THE PEOPLE: from: Cultures in Flux
Author(s) Jahn Hubertus F.
Abstract: St. petersburg, capital of the Russian Empire, was known as a city of high culture, famous for its artificiality and its grandiose architecture. Refined court life and displays of imperial symbolism were accompanied by a rich world of opera, ballet, dramatic art, concert halls, musical societies, and literary salons. The imperial theaters reflected both the high standards of a common European elite culture and the expectations of a sophisticated cosmopolitan audience.

CHAPTER TEN Attention to Particularity from: Democratic Legitimacy
Abstract: The legitimacy of impartiality and the legitimacy of reflexivity have been linked to the development of new democratic institutions, as we have seen. But citizens are also increasingly conscious of the way in which they are governed. They want to be listened to and reckoned with. They want their views to be taken into account. They expect the government to be attentive to their problems and to show genuine concern with their everyday experiences. Everyone wants his or her particular situation to be taken into account, and no one wants to be subject to inflexible rules. Around the world, survey

Book Title: Slavery and the Culture of Taste- Publisher: Princeton University Press
Author(s): Gikandi Simon
Abstract: It would be easy to assume that, in the eighteenth century, slavery and the culture of taste--the world of politeness, manners, and aesthetics--existed as separate and unequal domains, unrelated in the spheres of social life. But to the contrary, Slavery and the Culture of Tastedemonstrates that these two areas of modernity were surprisingly entwined. Ranging across Britain, the antebellum South, and the West Indies, and examining vast archives, including portraits, period paintings, personal narratives, and diaries, Simon Gikandi illustrates how the violence and ugliness of enslavement actually shaped theories of taste, notions of beauty, and practices of high culture, and how slavery's impurity informed and haunted the rarified customs of the time.
Link: http://www.jstor.org/stable/j.ctt7svr8

Book Title: Anthropos Today-Reflections on Modern Equipment
Publisher: Princeton University Press
Author(s): Rabinow Paul
Abstract: Anthropos Todaycrystallizes Rabinow's previous ethnographic inquiries into the production of truth about life in the world of biotechnology and genome mapping (and his invention of new ways of practicing this pursuit), and his findings on how new practices of life, labor, and language have emerged and been institutionalized. Here, Rabinow steps back from empirical research in order to reflect on the conceptual and ethical resources available today to conduct such inquiries.
Link: http://www.jstor.org/stable/j.ctt7sz2j

Conclusion from: Anthropos Today
Abstract: At the end of the last book he was to publish before his untimely death in January 2002, Science de la science et réflexivité, Pierre Bourdieu invokes Leibniz’s concept of God as the space in which all the partial perspectives of finite beings come together, the “géométral de toutes les perspectives.”¹ Not only do these partial perspectives come together in a common space but they are reconciled with each other. From the absolute “point of view” of which only God is capable, the world appears as a unified and unitary spectacle. Leibniz’s God is this “view without a point of

Book Title: Forbidden Fruit-Counterfactuals and International Relations
Publisher: Princeton University Press
Author(s): Lebow Richard Ned
Abstract: Could World War I have been averted if Franz Ferdinand and his wife hadn't been murdered by Serbian nationalists in 1914? What if Ronald Reagan had been killed by Hinckley's bullet? Would the Cold War have ended as it did? In Forbidden Fruit, Richard Ned Lebow develops protocols for conducting robust counterfactual thought experiments and uses them to probe the causes and contingency of transformative international developments like World War I and the end of the Cold War. He uses experiments, surveys, and a short story to explore why policymakers, historians, and international relations scholars are so resistant to the contingency and indeterminism inherent in open-ended, nonlinear systems. Most controversially, Lebow argues that the difference between counterfactual and so-called factual arguments is misleading, as both can be evidence-rich and logically persuasive. A must-read for social scientists,Forbidden Fruitalso examines the binary between fact and fiction and the use of counterfactuals in fictional works like Philip Roth'sThe Plot Against Americato understand complex causation and its implications for who we are and what we think makes the social world work.
Link: http://www.jstor.org/stable/j.ctt7t05p

CHAPTER FIVE Scholars and Causation 1 from: Forbidden Fruit
Author(s) Tetlock Philip E.
Abstract: First, all causal inference from history ultimately rests on counterfactual claims about what would or could have happened in hypothetical worlds to which scholars have no direct empirical access.¹ This is not to say that evidence is irrelevant. Chapter 2 described counterfactuals where historical evidence could be brought to

CHAPTER SIX Scholars and Causation 2 from: Forbidden Fruit
Abstract: Chapter 5 revealed a strong correlation between worldviews and openness to contingency. Across diverse contexts, the more credence foreign policy experts, historians and international relations scholars place in the ability of laws and generalizations to describe the social world, the stronger their cognitive-stylistic preference for explanatory closure. In making judgments about contingency, they are more likely to be guided by what they believe to be valid laws and generalizations than information provided to them on a case-by-case basis. Experts with a preference for lawlike understandings of history tend to resist counterfactuals that “undo” events or outcomes on which their preferred

CHAPTER SEVEN If Mozart Had Died at Your Age: from: Forbidden Fruit
Abstract: The following tale has three parts: a short story, a review by an imaginary critic, and a reply by the heroine of my story. The tale takes place in an imaginary world in which neither World War I or II nor the Shoah occurred because Mozart lived to the age of sixty-five. It seeks to dramatize the tensions between “psycho-logic”—exploited by the story—and the laws of statistical inference, which guide the imaginary critique. Psychologic describes the various cognitive and motivational biases that make estimates of probability and attributions of responsibility different from the expectations of so-called rational models.

Book Title: Christian Political Ethics- Publisher: Princeton University Press
Author(s): Coleman John A.
Abstract: Christian Political Ethicsbrings together leading Christian scholars of diverse theological and ethical perspectives--Catholic, Lutheran, Calvinist, and Anabaptist--to address fundamental questions of state and civil society, international law and relations, the role of the nation, and issues of violence and its containment. Representing a unique fusion of faith-centered ethics and social science, the contributors bring into dialogue their own varying Christian understandings with a range of both secular ethical thought and other religious viewpoints from Judaism, Islam, and Confucianism. They explore divergent Christian views of state and society--and the limits of each. They grapple with the tensions that can arise within Christianity over questions of patriotism, civic duty, and loyalty to one's nation, and they examine Christian responses to pluralism and relativism, globalization, and war and peace. Revealing the striking pluralism inherent to Christianity itself, this pioneering volume recasts the meanings of Christian citizenship and civic responsibility, and raises compelling new questions about civil disobedience, global justice, and Christian justifications for waging war as well as spreading world peace. It brings Christian political ethics out of the churches and seminaries to engage with today's most vexing and complex social issues.
Link: http://www.jstor.org/stable/j.ctt7t1pt

Book Title: Touching the World-Reference in Autobiography
Publisher: Princeton University Press
Author(s): EAKIN PAUL JOHN
Abstract: Paul John Eakin's earlier work Fictions in Autobiography is a key text in autobiography studies. In it he proposed that the self that finds expression in autobiography is in fundamental ways a kind of fictive construct, a fiction articulated in a fiction. In this new book Eakin turns his attention to what he sees as the defining assumption of autobiography: that the story of the self does refer to a world of biographical and historical fact. Here he shows that people write autobiography not in some private realm of the autonomous self but rather in strenuous engagement with the pressures that life in culture entails. In so demonstrating, he offers fresh readings of autobiographies by Roland Barthes, Nathalie Sarraute, William Maxwell, Henry James, Ronald Fraser, Richard Rodriguez, Henry Adams, Patricia Hampl, John Updike, James McConkey, and Lillian Hellman. In the introduction Eakin makes a case for reopening the file on reference in autobiography, and in the first chapter he establishes the complexity of the referential aesthetic of the genre, the intricate interplay of fact and fiction in such texts. In subsequent chapters he explores some of the major contexts of reference in autobiography: the biographical, the social and cultural, the historical, and finally, underlying all the rest, the somatic and temporal dimensions of the lived experience of identity. In his discussion of contemporary theories of the self, Eakin draws especially on cultural anthropology and developmental psychology.
Link: http://www.jstor.org/stable/j.ctt7t2zt

CHAPTER TWO Henry James’s “Obscure Hurt”: from: Touching the World
Abstract: THE SYSTEM of classification long in place in our libraries and bibliographies posits the kinship of autobiography and biography, ranging them both under the aegis of history as categories of the literature of reference, kinds of writing determined by their presumed basis in verifiable fact. Yet it is precisely with regard to this central identifying feature of reference to a world beyond the text that theory of autobiography today differs from the practice of biography. Thus it has become commonplace for students of autobiography to assert that the past, the ostensible primary reference of such texts, is a fiction. As

CHAPTER FIVE Autobiography and the Structures of Experience from: Touching the World
Abstract: IN THE PRECEDING chapters I have been investigating various dimensions of the world of fact to which autobiographies characteristically refer: biographical (chapter 2), social and cultural (chapter 3), and historical (chapter 4). At the same time, following the paradox intrinsic to the very nature of autobiographical discourse, I have had occasion to emphasize the fictive dimension of autobiography, especially in my analyses of William Maxwell in chapter 1 and Patricia Hampl in chapter 4. There I presented the making of metaphor as a response to the otherwise unacceptable testimony of the facts of experience: the death of the mother, the

Book Title: Journeys to the Other Shore-Muslim and Western Travelers in Search of Knowledge
Publisher: Princeton University Press
Author(s): Euben Roxanne L.
Abstract: This extraordinary book shows that curiosity about the unknown, the quest to understand foreign cultures, critical distance from one's own world, and the desire to remake the foreign into the familiar are not the monopoly of any single civilization or epoch. Euben demonstrates that the fluidity of identities, cultures, and borders associated with our postcolonial, globalized world has a long history--one shaped not only by Western power but also by an Islamic ethos of travel in search of knowledge.
Link: http://www.jstor.org/stable/j.ctt7t5dw

Chapter 1 FRONTIERS: WALLS AND WINDOWS from: Journeys to the Other Shore
Abstract: In a globalized world grown smaller by progressively dizzying flows of people, knowledge, and information, ʺtravelʺ seems to have become the image of the age. Porous borders, portable allegiances, virtual networks, and elastic identities now more than ever evoke the language of mobility, contingency, fluidity, provisionality, and process rather than that of stability, permanence, and fixity.¹ Scholars who traffic in the lingo of deterritorialization and nomadism increasingly traverse disciplines and regions, mining disparate experiences of displacement such as tourism, diaspora, exile, cyberculture, and migration as ʺcontact zones,ʺ sites that articulate the preconditions and implications of cross-cultural encounters.²

Chapter 6 COSMOPOLITANISMS PAST AND PRESENT, ISLAMIC AND WESTERN from: Journeys to the Other Shore
Abstract: An exploration of cross-cultural travels of the past from the perspective of the present is a comparison across history. As such, it offers a vantage from which to reflect critically on characterizations of the contemporary age in terms of mobilities and displacements said to be unprecedented both in scope and kind. We are all now said to live in a world in which ʺborders have stopped marking the limits where politics ends because the community ends,ʺ our identities not only shaped by particular places and spaces such as nation and domicile but subject to the multiple cross-currents and exposures created

PRELUDE from: War at a Distance
Abstract: On a winter’s evening, a man looks into the fireplace and contemplates a world at war.

INTERLUDE from: War at a Distance
Abstract: Wartime summons winter. It would perhaps be best for this interlude to be read as it was written—at the darkest time of the year, in weather able to chill the blood, numb the body, and halt the movement of clocks. Were it presently December in London, or William Cowper’s Olney, the sun would not rise before 8:00 a.m.; it would illuminate the sky for fewer than eight hours. Imagine the length of the cold night before electricity. Imagine your dependence on the fire you built, before which you now sit, reading about a world at war. What makes you

CHAPTER FIVE Viewing War at a Distance from: War at a Distance
Abstract: When Henri Lefebvre looks at the everyday and finds there a truth “waiting for us, besieging us on all sides”; when Sigmund Freud imagines the frail organism “suspended in the middle of an external world” that attacks it with “stimuli,” they demonstrate the figurative power of the siege well into the twentieth century.¹ The siege concentrates warfare, bringing it home in the most immediate and violent way. The siege marks therefore the end of war at a distance. It is thus appropriate to conclude with a meditation on sieges, or at least on the representational work sieges may perform. Even

CODA from: War at a Distance
Abstract: This book began with the problem of modern wartime, that is, the problem of coordinating an awareness of violence elsewhere with everyday movements here, at a distance from the fighting. The book ends with the problem of cosmopolitanism. Another way of characterizing this trajectory would be to say it looks from the familiar scene at hearth and home to the more foreign scene of a suspension bridge set in a distant land—then looks back again. Holding together these two scenes is difficult: in one you might sit as a violent world comes to you; in the other you might

Book Title: Mappings-Feminism and the Cultural Geographies of Encounter
Publisher: Princeton University Press
Author(s): FRIEDMAN SUSAN STANFORD
Abstract: In this powerful work, Susan Friedman moves feminist theory out of paralyzing debates about us and them, white and other, first and third world, and victimizers and victims. Throughout, Friedman adapts current cultural theory from global and transnational studies, anthropology, and geography to challenge modes of thought that exaggerate the boundaries of gender, race, ethnicity, sexuality, class, and national origin. The author promotes a transnational and heterogeneous feminism, which, she maintains, can replace the proliferation of feminisms based on difference. She argues for a feminist geopolitical literacy that goes beyond fundamentalist identity politics and absolutist poststructuralist theory, and she continually focuses the reader's attention on those locations where differences are negotiated and transformed.
Link: http://www.jstor.org/stable/j.ctt7t6x1

CHAPTER 3 “Beyond” Difference: from: Mappings
Abstract: That place-between-2-places, that walk-in-2-worlds: this is the space “beyond” difference that I want to explore for feminist theory and praxis. The “new patterns of relating across difference” that Audre Lorde called for in 1980 are still urgently needed as we cross the millennial border. For Lorde, angry with the exclusions built into the search so common in the 1970s for a universal sisterhood, those new patterns involved recognizing the creative possibilities embedded in difference. “How do we redefine difference for all women?” she asked. “It is not our differences which separate women, but our reluctance to recognize those differences” ( Sister

CHAPTER 4 Geopolitical Literacy: from: Mappings
Abstract: Arguably the newest initiative in academic feminism involves what is referred to in shorthand as the “internationalization of women’s studies.” Following fast on the heels of feminist difference discourse, the imperative to “globalize feminism” has emerged out of the convergence of multiple historical conditions: the accelerating transnational flows of people, commerce, culture, and information; the rise of grass-roots feminist movements setting their own distinct agendas for change in many parts of the world; the global spread and growing institutional presence of women’s studies in research, higher education, and publishing; and the international movement to define basic human rights for girls

CHAPTER 7 Negotiating the Transatlantic Divide: from: Mappings
Abstract: When I first wrote this chapter, we were on the cusp of the nineties, and I sense the winds of change circulating in the universities and colleges, as well the streets of the world—a longing for the nineties to be different, a looking ahead to the twenty-first century. The eighties, dominated in the United States by the Reagan presidency, bottled up the active commitment for social justice, marginalized those who refused to forget, and drove the wedge ever more deeply between those in the mainstream and society’s outsiders. Of course, there continued to be critical voices—engaged, political voices

Book Title: Politics and the Imagination- Publisher: Princeton University Press
Author(s): Geuss Raymond
Abstract: In politics, utopians do not have a monopoly on imagination. Even the most conservative defenses of the status quo, Raymond Geuss argues, require imaginative acts of some kind. In this collection of recent essays, including his most overtly political writing yet, Geuss explores the role of imagination in politics, particularly how imaginative constructs interact with political reality. He uses decisions about the war in Iraq to explore the peculiar ways in which politicians can be deluded and citizens can misunderstand their leaders. He also examines critically what he sees as one of the most serious delusions of western political thinking--the idea that a human society is always best conceived as a closed system obeying fixed rules. And, in essays on Don Quixote, museums, Celan's poetry, Heidegger's brother Fritz, Richard Rorty, and bourgeois philosophy, Geuss reflects on how cultural artifacts can lead us to embrace or reject conventional assumptions about the world. While paying particular attention to the relative political roles played by rule-following, utilitarian calculations of interest, and aspirations to lead a collective life of a certain kind, Geuss discusses a wide range of related issues, including the distance critics need from their political systems, the extent to which history can enlighten politics, and the possibility of utopian thinking in a world in which action retains its urgency.
Link: http://www.jstor.org/stable/j.ctt7t8mt

II The Politics of Managing Decline from: Politics and the Imagination
Abstract: The last twenty years have seen very significant changes in the pattern of economic activity around the world, including major increases in the manufacturing capacity of various countries in Asia. In addition, the collapse of the Soviet Union initiated a process of political restructuring in Europe which has not perhaps yet reached its final stage. For citizens of the European Union it might seem timely to think again about what attitudes we wish to adopt toward some of the new political constellations that seem to be emerging in the world. For those of us who live in the UK, two

VII On Museums from: Politics and the Imagination
Abstract: The collecting and exhibiting of natural objects and of artifacts has a long history. There are different kinds of collections, and they have varying origins, and serve a wide variety of different human purposes. Thus, for instance, in the ancient world temples sometimes served as repositories of various offerings, some of which were durable objects, such as the bloody armor of successively defeated opponents. The reasons the victors had for depositing these trophies are probably very complicated; the desire to thank a divine patron and commemorate a signal success may have played an important role, but also perhaps the desire

Book Title: Circles Disturbed-The Interplay of Mathematics and Narrative
Publisher: Princeton University Press
Author(s): MAZUR BARRY
Abstract: Circles Disturbedbrings together important thinkers in mathematics, history, and philosophy to explore the relationship between mathematics and narrative. The book's title recalls the last words of the great Greek mathematician Archimedes before he was slain by a Roman soldier--"Don't disturb my circles"--words that seem to refer to two radically different concerns: that of the practical person living in the concrete world of reality, and that of the theoretician lost in a world of abstraction. Stories and theorems are, in a sense, the natural languages of these two worlds--stories representing the way we act and interact, and theorems giving us pure thought, distilled from the hustle and bustle of reality. Yet, though the voices of stories and theorems seem totally different, they share profound connections and similarities.
Link: http://www.jstor.org/stable/j.ctt7tbz4

CHAPTER 1 From Voyagers to Martyrs: from: Circles Disturbed
Author(s) ALEXANDER AMIR
Abstract: Sometime in the fifth century BC, the Pythagorean philosopher Hippasus of Metapontum proved that the side of a square is incommensurable with its diagonal. The discovery was quickly recognized to have far-reaching implications, for it thoroughly challenged the Pythagorean belief that everything in the world could be described by whole numbers and their ratios. Sadly for Hippasus, he did not live long enough to enjoy the fame of his mathematical breakthrough. Shortly after making his discovery, he traveled aboard ship and was lost at sea.

CHAPTER 5 Do Androids Prove Theorems in Their Sleep? from: Circles Disturbed
Author(s) HARRIS MICHAEL
Abstract: What would later be described as the last of Robert Thomason’s “three major results” in mathematics was published as a contribution to the Festschrift in honor of Alexandre Grothendieck’s sixtieth birthday, cosigned by the ghost of his recently deceased friend Thomas Trobaugh. Thomason explained the circumstances of this collaboration in the introduction to their joint article, a rare note of pathos in the corpus of research mathematics and a brief but, I believe, authentic contribution to world literature.

CHAPTER 15 Tales of Contingency, Contingencies of Telling: from: Circles Disturbed
Author(s) MEISTER JAN CHRISTOPH
Abstract: It is hard to imagine a world without narrative: In our individual lives as well as in the history of humankind, narratives and storytelling are omnipresent. None of the other modes of symbolic communication “feels” as innately human as the synthetic sequencing of causally related events along a time line. In fact, as the French literary theorist and philosopher Paul Ricoeur argued in his seminal three-volume Time and Narrative(1984), the human experience of time itself seems to be bound to our ability to narrate.

Book Title: Joseph de Maistre's Life, Thought, and Influence-Selected Studies
Publisher: MQUP
Author(s): Lebrun Richard A.
Abstract: Joseph de Maistre (1753B1821) was an extraordinarily gifted and insightful commentator on foundational developments that have shaped our modern world. His reaction to the Enlightenment and the French Revolution, though hostile, was remarkably open and included innovative and still-valuable theorizing about such human phenomena as violence and unreason. The political and theoretical issues he addressed continue to challenge us today.
Link: http://www.jstor.org/stable/j.ctt7znxx

Introduction from: Joseph de Maistre's Life, Thought, and Influence
Author(s) Leburn Richard A.
Abstract: The Counter-Enlightenment thinker Joseph de Maistre (1753-1821) was an extraordinarily intelligent, well educated, well read, and engaged observer and commentator on foundational developments that have shaped our modern world. His interaction with the Enlightenment and the French Revolution, although from the perspective of opposition to these landmarks of modernity, was remarkably open and creative. His reaction to these developments, though hostile, included quite innovative and still valuable theorizing about such human phenomena as the violence and unreason that so often flourish in human societies. The political and theoretical issues that Maistre addressed remain, unfortunately, issues that continue to challenge us

The Roads of Exile, 1792-1817 from: Joseph de Maistre's Life, Thought, and Influence
Author(s) Darcel Jean-Louis
Abstract: When the Revolution irrupted into Savoy on 22 September 1792, and the 20,000 soldiers of the Revolutionary army concentrated at Fort de Barraux under the command of General ex-marquis de Montesquieu-Fezensac descended under a driving rain, the effect was total surprise.² Without a shadow of resistence on the part of the strong Sardinian army of 12,000 men, a multi-secular order collapsed.³ Within a few weeks Savoy became the eighty-fourth department of the young French republic. It entered into the new world without experiencing the steps, which, in France, had prepared minds by passing from the absolute monarchy, to the constitutional

Joseph de Maistre’s Catholic Philosophy of Authority from: Joseph de Maistre's Life, Thought, and Influence
Author(s) Pranchère Jean-Yves
Abstract: Joseph de Maistre wanted his books to bring philosophical reinforcements to a Catholicism shaken by the revolutionary crisis. In 1819, in the preliminary discourse to Du Pape,he presented himself as a man of the world whose advocacy was justified only by the state of the Church, almost destroyed by the French Revolution. At the moment when the “Church was beginning again,” in the “kind of interstice” that preceded resumption of theological studies, Maistre intended simply to take the of those “faithful allies” who, without substituting themselves for theologians, can defend the Church by means of their own profane arguments.²

Joseph de Maistre in the Anglophone World from: Joseph de Maistre's Life, Thought, and Influence
Author(s) Lebrun Richard A.
Abstract: It is, of course, well known that Joseph de Maistre read English well, and that he was greatly interested in English institutions and things English generally. Perhaps what is less well known is the extent to which Maistre has been known and understood in the Anglophone world.² It is this second topic, Joseph de Maistre’s “presence” in the Anglophone world, that I want to explore in this study.

Book Title: Buried Astrolabe-Canadian Dramatic Imagination and Western Tradition
Publisher: MQUP
Author(s): WALKER CRAIG STEWART
Abstract: Craig Walker devotes the main body of his work to critical readings of James Reaney, Michael Cook, Sharon Pollock, Michel Tremblay, George F. Walker, and Judith Thompson, respecting the distinctive elements of the writer's voice while helping the reader appreciate the cultural context that informs each play. He analyses the poetics or mythological underpinning of the works and investigates the cultural significance of the tropes that typify their works. The Buried Astrolabe stakes the claim of Canadian playwrights to be considered among the most important in the contemporary world.
Link: http://www.jstor.org/stable/j.ctt7zpzs

5 George F. Walker: from: Buried Astrolabe
Abstract: In Ivan Turgenev’s 1862 novel Fathers and Sons,Arkady Nikolayevich Kirsanov, having recently graduated from university in St Petersburg, returns home to the small country estate of his father, Nikolai, bringing with him a new friend, Yevgeny Vassilovich Bazarov. Arkady’s eyes have been opened to a whole new aspect of the world while he has been away, and one of the chief instigators of these first steps from innocence to experience has been Bazarov, a nihilist who refuses to respect any established moral system or social station whatsoever. Turgenev’s novel depicts the clash of the new ideas of these young

Chapter Two THE BODY THAT REVEALS from: Gift and Communion
Abstract: In the Wednesday catecheses, John Paul II describes and analyzes the human body according to the principles of an adequate anthropology. As shown in the previous chapter, the pope explains the concept of an adequate anthropology as “an understanding and interpretation of man in what is essentially human.”¹ Through a phenomenological concentration on what is characteristic to man—subjectivity, an experience of self, and self-reflection—an adequate anthropology opposes empiricist anthropological reductionism that “reduces man to ‘the world’” and understands man only “with the categories taken from the ‘world,’ that is, from the visible totality of bodies.”²

CHAPTER FOUR Science, Ideology, and the Structure of Meta-utopian Narrative from: Russian Experimental Fiction
Abstract: The modern Western tradition of utopian writing, rooted in More’s Utopia, is very much the product of a “scientific” mentality that has emerged over the last five hundred years. Although this mentality has been variously characterized, one of its firm bases is the epistemological concern for verifiable ways of knowing and measuring reality. Tracing the beginnings of this way of thinking in the late Middle Ages and early Renaissance, the comparatist Timothy J. Reiss defines an “analytico-referential” discourse founded on repeatable acts of mediated perception of the world, enabled by some invented instrument or mechanism.¹ Reiss draws particular attention to

CHAPTER FIVE The Meta-utopian Language Problem, or Utopia as a Bump on a -log- from: Russian Experimental Fiction
Abstract: That language and consciousness are intimately bound up with one another is a commonplace. How they interact is harder to ascertain. Post-Saussurian literary theorists claim perhaps too much for the priority of language over consciousness.¹ Philosophers concerned with this issue, such as Nietzsche or Wittgenstein, also acknowledge the impact of language on consciousness but stress the restrictions that linguistic structures and functions put on thinking. For example, in Tractatus Logico-PhilosophicusWittgenstein writes: “The limits of my languagemean the limits of my world.”² Perhaps these restrictions are best characterized by tautology, the ultimate, absurd limit of language, an indication of

Introduction from: Sung Dynasty Uses of the I Ching
Abstract: In the course of the eleventh and twelfth centuries, China experienced one of the greatest transformations in its history. Sung dynasty thinkers laid the basis for later practices of moral philosophy, social organization, political theory and aesthetics. This book studies four men who had particular influence on Sung intellectual culture—Su Shih, Shao Yung, Ch’eng I and Chu Hsi. These men sought to define the relationship between the natural world of heaven-and-earth ( t’ien-ti) and the world of human values. Each, in varying ways, saw heaven, earth, and humanity as an integrated field, in which values existed naturally. Knowing this natural

CHAPTER FOUR Shao Yung and Number from: Sung Dynasty Uses of the I Ching
Abstract: Shao Yung is best known for his use of number, inspired by the Book of Change, to build a world-system of enormous scale and complexity. Thus a contemporary noted that Shao “contemplated the growth and decline of heaven-and-earth, inferred the waxing and waning of sun and moon, examined the measure-numbers of yin and yang, and scrutinized the form and structure of firm and soft.”¹ Somewhat less remarked on is the way this knowledge of heaven-and-earth was the means for Shao to address the issues of human nature and destiny (hsing-ming) that came to occupy literati thinkers from the 1030s on.

CHAPTER FIVE Ch’eng I and the Pattern of Heaven-and-Earth from: Sung Dynasty Uses of the I Ching
Abstract: What your subject has studied ( hsüeh) is thetaoof the world’s Great Mean.¹ Sages take it as their nature and are sages. Worthies follow it and are worthies.² [The sage-emperors] Yao and Shun used it and were Yao and Shun. Confucius transmitted it and was Confucius. Astaoit is utterly vast,

CHAPTER SEVEN Sung Literati Thought and the I Ching from: Sung Dynasty Uses of the I Ching
Abstract: Our previous chapters have discussed various ways in which four Sung literati sought to ground values in the natural world. Each man set out to demonstrate the coherence of heaven, earth, and humanity, that is, to show that there was one common and universal foundation to all things. If we are careful in our use of the terms, we could say that each offered a particular solution to the longstanding question of integrating culture with nature. As well, each prescribed a transformative method of hsüehwhereby literati might learn to apprehend these values for themselves, thereby establishing a basis for

Book Title: Romanticism and the Forms of Ruin: Wordsworth, Coleridge, the Modalities of Fragmentation- Publisher: Princeton University Press
Author(s): McFarland Thomas
Abstract: Despite their hopeful aspirations to wholeness in life and spirit, Thomas McFarland contends, the Romantics were ruins amidst ruins," fragments of human existence in a disintegrating world. Focusing on Wordsworth and Coleridge, Professor McFarland shows how this was true not only for each of these Romantics in particular but also for Romanticism in general.
Link: http://www.jstor.org/stable/j.ctt7ztq28

FOUR “Light . . . from the Fountain of light”: from: Milton's Epics and the Book of Psalms
Abstract: The epic poet builds a world into his poem and makes it palpable through passages of varying emotional timbre, now pastoral, now contemplative, now devotional, now celebratory, now tragic. But he builds that world as understandable in terms of the best information or knowledge available to him. Epic places human beings within a cosmos; Milton writes for an audience interested in that cosmos not simply as a storehouse for metaphor but as a structure under investigation by the liveliest minds of his age. He designs his diffuse epic to engage the interest of the seventeenth-century reader in geography, medicine, astronomy,

4 Darwin’s Early Intellectual Development: from: The Darwinian Heritage
Author(s) Sulloway Frank J.
Abstract: In December 1831 H.M.S. Beagledeparted England on a five-year circumnavigation of the globe. The principal objectives of theBeagle’s voyage were to survey the southern coast of South America and to perform a series of chronometric measurements around the world. On board as ship’s naturalist sailed a young man, Charles Robert Darwin, who had yet to pass his twenty-third birthday. Earlier that year Darwin had taken a degree at Cambridge University, without honors, in preparation for becoming a clergyman. His self-described qualifications for the post of ship’s naturalist were those of an amateur “hunter of beetles, and pounder of

19 Darwin’s Reading and the Fictions of Development from: The Darwinian Heritage
Author(s) Beer Gillian
Abstract: Darwin’s writing profoundly unsettled the received relationships between fiction, metaphor, and the material world. That power of his was nurtured by his omnivorous reading. None of Darwin’s reading seems to have been in vain. It was all useable, and used, though relatively little of it was undertaken in a utilitarian spirit. We might apply the remarks of one of his favorite authors, Sir Thomas Browne, who wrote in the Religio Medici(1642): “Natura nihil agit frustra, is the only indisputable axiom in Philosophy; there are noGrotesquesin nature; nor any thing framed to fill up empty cantons, and unnecessary

CHAPTER IV Gestures Toward a Literary History of Lyric from: The Three Genres and the Interpretation of Lyric
Abstract: It is time to ask how our model can help to articulate interpretations. Our discussion of genre suggested that to read a poem as lyric is to read it as creating a reciprocal relation between mind and world. Such reflections do not by themselves suffice to ground a hermeneutic theory or a program of interpretation. In one sense, the model is hostile to anything that resembles a program, for we have insisted that interpretation is the making-explicit of what is already understood. Insofar as any program of interpretation promises to produceunderstanding, as opposed to making our understanding more explicit,

CHAPTER IV THE RENAISSANCE SAMSONS AND SAMSON TYPOLOGIES from: Interpreting SAMSON AGONISTES
Abstract: If the Samson story had been decontextualized in order to pave the way for New Testament contextualizations, two versions of which are afforded by the sixteenth-and seventeenth-century prayer books, there was during the Renaissance, especially among typologists, a parallel effort to offer recontextualizations from materials that had been repressed by Reformation theologians but that now acquired new importance and relevance, particularly in the world of politics. By the seventeenth century, the Samson story had achieved the status of myth in a double aspect, its patterns and images providing fictions and metaphors for literature and its conceptual ideas receiving their full

CHAPTER TWELVE Commonplace Apocalypse: from: Poetry, Word-Play, and Word-War in Wallace Stevens
Abstract: Readers of Stevens have no quarrel with the eucalyptic-apocalytpic word-play (to which I shall come), but may find themselves frustrated by what seems a lack of contact with the common corporeal world (Of course, ʺthe corporeal

CHAPTER SEVEN Beyond the End of Art and the End of Religion from: Beauty and Holiness
Abstract: What is theconclusion of the contemporary debate about the end(s) of art and the end(s) of religion that we reviewed in the preceding chapter? Have we come to the end of art and the end of religion in modern sensibility? The answer is—yes, and no We have come to the end of conceptualizations of art and aesthetic theory typified in Western philosophies of art and art history of the nineteenth and the first half of the twentieth centuries We must come to the end of that conceptual disarray in the current art world to which Danto has called

SIX PRINCIPLES AND PREJUDICE IN LIBERALISM from: Merleau-Ponty and the Foundation of Existential Politics
Abstract: Les Temps Modernes. . . battle[s] against the pathetic and prophetic spirit, every day more widespread, which requires blind choices and tortured commitments from our contemporaries. It is not true that the world is divided

Alphabetic Edge from: Eros the Bittersweet
Abstract: What is so special about the Greek alphabet? Other forms of script, both pictographic and phonetic, were at hand in the ancient world, for example, Assyrian cuneiform, Egyptian hieroglyphs and various Near Eastern syllabaries. Yet the Greek alphabet came as a startling novelty and revolutionized the human ability to set down thoughts. How?

Bellerophon Is Quite Wrong After All from: Eros the Bittersweet
Abstract: Although embedded in an epic genealogy, Bellerophon’s is a story of erotic triangles, ideal matter for a novel. We do not know where Homer got the story; presumably it reflects an extremely ancient Lydian layer in the epic tradition from which he drew, dating from a time long before his own (supposing we place Homer in the eighth century b.c.). It was a time when some form of reading and writing was known to the Aegean world, or at least to the people of Lykia where the story is set. No one knows what system of writing this was. Homer

Then Ends Where Now Begins from: Eros the Bittersweet
Abstract: On the observable facts of erotic experience Sokrates and Lysias are in rough agreement, but there is a world of difference between the readings they give to those facts. The facts are that eros changes you so drastically you seem to become a different person. In conventional thinking, such changes are best categorized as madness. What is the best thing to do with a mad person? Write him out of your novel, is Lysias’ answer. It is an answer that would make some sense to his contemporaries, for his version of eros proceeds from thoroughly conventional premises. It conceives of

THREE The Idea of the Play from: Shakespeare
Abstract: Two related myths of closure inscribe themselves within most modern attempts to understand the literary past. Both are myths of community. The first evokes an unfallen, preindustrial age without moral uncertainty, personal anomie, or economic alienation: this is the era inhabited by Benjamin’s storyteller or D. W. Robertson’s Chaucer, an era in which everyone’s experience was more or less public and shareable, as were the norms by which to judge it. Though hardly a world without sin and error, it at least permitted sin to be identified and at best was a world in which poetry mattered, not as unacknowledged

ONE Frames of Reference and the Reader from: Poetics of Reading
Abstract: Reading is a complex process that gradually involves us, as we read, in multiple, interlocking “frames of reference.” I am borrowing the term from Nelson Goodman who, in Ways of World-making, writes: “If I ask about the world, you can offer to tell me how it is under one or more frames of reference; but if I insist that you tell me how it is apart from all frames, what can you say? We are confined to ways of describing whatever is described. Our universe, so to speak, consists of these ways rather than of a world or of worlds.”¹

THREE Madame Bovary or the Dangers of Misreading from: Poetics of Reading
Abstract: Though the novel’s title focuses the reader’s attention on what he may well expect to be its central subject, such expectations are frustrated from the start, since the opening chapters focus on Charles, not Emma. Nor is this narrative focus a stable one, as soon becomes evident when other disconcerting hurdles are encountered. Through jarring contrasts and shifting perspectives, Flaubert’s reader is soon drawn into a more active, hermeneutic reading; the central question is no longer “What will happen next?” but, rather, “Why are things told that way?” This heightened attention to narrative form takes us beyond the story world

Exemplary Pornography: from: The Reader in the Text
Author(s) Beaujour Michel
Abstract: In order to avoid the kind of frivolity that holds ethical concerns to be irrelevant in a discussion of the reader in (of) texts, it may be wise to revisit briefly the Russian critical tradition. This tradition has entertained with high seriousness the notion—somewhat disreputable in the West—that literature, and particularly fiction, must be held accountable, since it encodes messages which affect not only the subjective world view of readers, but their attitudes and actions. Novels are presumed capable of endangering (or reinforcing) the structure of society and the legal order.¹ Rufus Mathewson’s analysis of Russian radical poetics

2 The Paradoxes of Contemporary Nationalism from: Contemporary Majority Nationalism
Author(s) DIECKHOFF ALAIN
Abstract: Uzbekistan, Eritrea, Moldavia, Slovakia, and East Timor are all new independent states on our world map, but they are by no means the only ones. In the 1990s, no less than twenty new states were created. Most of them emerged out of the ruins of the Soviet Empire, while others were the product of the resumption of a decolonization process interrupted by expansionist neighbours such as Ethiopia and Indonesia. This list, however, takes into account only the criteria of international recognition, which provide a partial and imperfect image of much broader nationalist claims.¹

6 British and French Nationalisms Facing the Challenges of European Integration and Globalization from: Contemporary Majority Nationalism
Author(s) LOUGHLIN JOHN
Abstract: In her book Nationalism: Five Paths to Modernity, Liah Greenfeld identifies five different “paths” towards modernity, each actualized by a unique conceptualization of “the nation.” The first path was followed by Britain, the second by France (and the successive ones by Germany, the United States, and Russia). The British and French paths became rivalling world views, with antagonistic conceptions of politics and the economy, state organization, the relationship between state and civil society, and, above all, the role of religion within the political system; and they will form the substance of the discussion here.

1 CRITICISM AT THE PRESENT TIME from: The Skeptic Disposition
Abstract: In a review of the Rockefeller Foundation report on The Humanities in American Life, Hilton Kramer remarks that “we are a long way here from Matthew Arnold’s notion of trying ‘to know the best that is known and thought in the world.’ ” And he ruefully observes that “Arnold’s name … is never mentioned in this report, which so systematically avoids any mention of our classic writers that one is left wondering what this committee has in mind when it speaks of the humanities.”¹ Once the inspiration of humanistic study in England and America, Arnold has now become something of

CHAPTER 10 RULING TASTE AND THE LATE PLAYS from: Shakespeare and the Dramaturgy of Power
Abstract: While the plays that follow the tragedies and conclude Shakespeare’s career seem to belong to a different world from the tragedies, the differences do not eradicate some fundamental social continuities. The romances still observe Renaissance social decorum, bestowing the most serious roles on the social elite and depicting them in greater numbers than their inferiors, in defiance of Jacobean social reality. In contrast to the tragedies, redemptive symbols in the late plays are vindicated, and hard won self-knowledge is cherished by cosmic hope. Yet the spiritually ennobling process we witness in the romances is largely confined to the upper classes,

Book Title: Scripture, Canon and Commentary-A Comparison of Confucian and Western Exegesis
Publisher: Princeton University Press
Author(s): HENDERSON JOHN B.
Abstract: In this major contribution to the study of the Chinese classics and comparative religion, John Henderson uses the history of exegesis to illuminate mental patterns that have universal and perennial significance for intellectual history. Henderson relates the Confucian commentarial tradition to other primary exegetical traditions, particularly the Homeric tradition, Vedanta, rabbinic Judaism, ancient and medieval Christian biblical exegesis, and Qur'anic exegesis. In making such comparisons, he discusses some basic assumptions common to all these traditions--such as that the classics or scriptures are comprehensive or that they contain all significant knowledge or truth and analyzes the strategies deployed to support these presuppositions. As shown here, primary differences among commentarial or exegetical traditions arose from variations in their emphasis on one or another of these assumptions and strategies. Henderson demonstrates that exegetical modes of thought were far from arcane: they dominated the post-classical/premodern intellectual world. Some have persisted or re-emerged in modern times, particularly in ideologies such as Marxism. Written in an engaging and accessible style, Scripture, Canon, and Commentary is not only a challenging interpretation of comparative scriptural traditions but also an excellent introduction to the study of the Confucian classics.
Link: http://www.jstor.org/stable/j.ctt7zvb8n

Chapter 6 DEATH AND TRANSFIGURATION OF COMMENTARIAL WORLD VIEWS from: Scripture, Canon and Commentary
Abstract: THE TRANSITION from commentarial forms and modes of discourse to modern scholarship and criticism is one of the most important in the intellectual history of mankind. Prior to the twentieth century, though, such a transition occurred in only three of the major traditions surveyed here: the biblical, the Homeric, and the Confucian (and in this last only incompletely). Despite the similarities in the commentarial assumptions and strategies employed in all the major traditions covered here, they parted ways in the speed and direction with which they entered (or made) the modern intellectual world. In at least two of these traditions,

Introduction from: Isak Dinesen and Narrativity
Author(s) Woods Gurli A.
Abstract: Much has happened in Dinesen criticism in North America since Robert Langbaum launched his ground breaking study The Gayety of Visionin 1964.This book opened up the academic world in North America to an interest in the fiction of Danish writer Karen Blixen whose chosen pen name for her English speaking readers was Isak Dinesen. It is beyond the scope of this brief introduction to list the considerable amount of criticism published since then, but for the purposes of situating the resent collection of Dinesen criticism in context, the following important factors should be mentioned.

Isak Dinesen Versus Postmodernism: from: Isak Dinesen and Narrativity
Author(s) Kyndrup Morten
Abstract: The very notion of a genuine postmodernist view of the world would certainly be a contradictio in adjecto. In this paper I shall discuss the criticism of Modernity and the problem of non-simultaneousness in relation to Dinesen's work, and this discussion will in turn be seen in relation to the ideas of postmodernism as a certain state of sign production and receptionon the borderlines, i.e., behind and consequently inside of what we call Modernity. As a start, I shall provide a rough outline of the kind of framework in which we talk about postmodernism. Secondly, I shall try to show

Deconstructing the Fictional World of Isak Dinesen’s “The Monkey” from: Isak Dinesen and Narrativity
Author(s) Gheorghe Cristina
Abstract: The paper explores the ironic narrative strategies used by Isak Dinesen to construct and deconstruct, authenticate and disauthenticate her fictional world, as illustrated by the short story “The Monkey.” In examining this short story and through reference to instances from other stories, I will point out Dinesen's disauthenticating technique in light of Derrida's philosophic strategy of deconstruction. My main concern here is, however, possibleworld semantics. The term deconstruction will be used as authorialde construction, applied by Dinesen in her specific narrative technique, and lectorial deconstruction—this reader's response to Dinesen's deconstructive technique which reveals in her literary discourse analogies to

1 CRITICISM AT THE PRESENT TIME from: The Skeptic Disposition In Contemporary Criticism
Abstract: In a review of the Rockefeller Foundation report on The Humanities in American Life, Hilton Kramer remarks that “we are a long way here from Matthew Arnold’s notion of trying ‘to know the best that is known and thought in the world.’ ” And he ruefully observes that “Arnold’s name … is never mentioned in this report, which so systematically avoids any mention of our classic writers that one is left wondering what this committee has in mind when it speaks of the humanities.”¹ Once the inspiration of humanistic study in England and America, Arnold has now become something of

Chapter 2 HISTORY AS AN ART OF THE IMAGINATION from: History as a Visual Art in the Twelfth-Century Renaissance
Abstract: Every study has its fascination. The fascination of history is power. In one aspect, power is wielded over the outer world of human destinies, over the conditions and possibilities of life itself. Histories of politics and war are among the branches of inquiry devoted to this aspect. In another, power is represented in the inner world, where mind and heart imagine what they have sought in the physical world and what it has disclosed to them. Investigation into the inner world has unfolded into histories of religions, of ideas, and (not least) moralities, apart from many other forms.

3 NON-SOVEREIGN FREEDOM IN HORACEʹS SATIRES 1 from: The Life of Roman Republicanism
Abstract: In chapter 1, I defended the claim that the republican conception of freedom is grounded in the understanding that politics is constituted in the fundamental antagonism between the haves and the have-nots. Chapter 2 turned to the the obstacles to justice as Sallust represents them: the vulnerability of the political process to greed and corruption; the dangerous failure of the senatorial order to recognize the poor and marginalized; and finally, the constraints on just judgment created by the irrepressible play of chance. I sought to point out, too, how Sallust exposes and works with the corporeal element in world-perception.

5 IMAGINATION, FINITUDE, RESPONSIBILITY, IRONY: from: The Life of Roman Republicanism
Abstract: Are the resources of premodern thought adequate to modernity? George Kateb argues that to understand the scale of modern horrors we must come to grips with the human imagination—specifically, the tremendous new capacity of the imagination of one or a few people to unleash itself on the world. Leaders construct society or law afresh in their minds with an energy that Kateb calls “hyperactive”; they go on to sway their followers to make the stuff of their imaginations real. In cases when change leads to atrocity, imagination is once again responsible—this time, the stunted imaginations of the followers,

One Democratization and Decline? from: What's Happened to the Humanities?
Author(s) HUNT LYNN
Abstract: Teaching and research in the humanities are shaped by various factors, not all of which are immediately evident either to the public or to humanities scholars themselves. This essay examines the role of some of those silently acting but nonetheless effective agents in remaking the world of higher education. The focus will be on the intersection of two major structural trends: the ever-progressing democratization of higher education and the less certain but nonetheless potentially momentous decline in the status of the humanities. How are these trends connected to each other? More generally, what are the likely consequences of demographic changes

TWO The Truth of Symbols from: Symbol and Truth in Blake's Myth
Abstract: Even when we have understood that Blake’s theory of perception is grounded in the Divine Body of Jesus, an unresolved antinomy remains. Are symbols arbitrary and inadequate images from the fallen world that will be superseded in Edenic perception, or are they the very basis of experience and the guarantee of truth? Blake’s answer, ultimately, is that symbols become true by being organized into myth, where they take on conceptual form and are available to imaginative interpretation. But before we consider how his myth works, we need to examine closely the basis of its symbols in a theory of perception.

FOUR The Zoas and the Self from: Symbol and Truth in Blake's Myth
Abstract: Blake’s myth is above all else psychological. His cosmology, theology, and even epistemology are all transpositions of the central inquiry into the self. This is no disinterested quest. Like many in his age Blake was haunted, if not obsessed, by dividedness within the self and between self and world. As Hegel said in his first published work, division or discord (Entzweiung)“is the source of the need for philosophy.” And both Hegel and Blake were convinced that harmony must be achieved by restoring the fruitful interaction of opposites, not by abolishing them. “When the power of unification disappears from the

Book Title: I Am You-The Hermeneutics of Empathy in Western Literature, Theology and Art
Publisher: Princeton University Press
Author(s): Morrison Karl F.
Abstract: Important trends in contemporary intellectual life celebrate difference, divisiveness, and distinction. Speculative writing increasingly highlights "hermeneutic gaps" between human beings, their histories, and their hopes. In this book Karl Morrison identifies an alternative to this disruption. He explores for the first time the entire legacy of thought revolving around the challenging claim "I am you"--perhaps the most concise possible statement of bonding through empathy. Professor Morrison shows that the hope for thoroughgoing understanding and inclusion in another's world view is central to the West's moral/intellectual tradition. He maintains that the West may yet escape the fatal flaw of casting that hope in paradigms of sexual and aesthetic dominance--examples of empathetic participation inspired by hunger for power, as well as by love.
Link: http://www.jstor.org/stable/j.ctt7zvm0c

INTRODUCTION from: I Am You
Abstract: The history of compassion is yet to be written. With the studied artlessness of his age, Bernard de Fontenelle (1657–1757) lightly touched the starting point—a common humanity. “All human faces in general,” he wrote, “are of the same model, and yet the Europeans and the Africans have two particular models: nay, commonly every family has a different aspect. What secret then has nature to show so much variety in a single face? Our world, in respect of the universe, is but a little family, where all the faces bear some resemblance to each other. . . ,”¹ In

ONE The Positive Content from: I Am You
Abstract: This chapter and the next constitute a dossier for the incredulous. Readers familiar with the language and tradition of empathy may well begin with later chapters. However, for many, the world of empathy, ways of thinking about it, and the vocabulary it requires are unknown. To provide some guidance, I have cast these chapters on positive and negative contents in a fairly schematic way. Attempting to keep the schema from beginning in categories and ending in catechesis, I have supplied numerous illustrations at most points. In this way, I hope to provide a systematic introduction to a subject that flies

THREE Amorous Sympathy: from: I Am You
Abstract: To demonstrate that those principles, and the supporting strategy of proof, actually served to organize a whole picture of the world, I shall have to go further, from the sentence to the patterns of understanding that made

1 LANGUAGE PATTERNS AND THE LINGUIST’S VIEW from: The Language of Balinese Shadow Theater
Abstract: The language world of Bal1 is one of remarkable richness and diversity in all its spoken, written, sung, and chanted manifestations. So various are the different linguistic forms employed, so complex the interweaving of vocal styles and literary genres, that both language and literature seem a tangled confusion that escapes characterization and conceals both sources and structures. Yet this linguistic proliferation is indeed like a richly woven fabric, no matter how complex the design, a discemable warp and weft underlie its form and provide essential unity.

2 LANGUAGE FROM BIRTH TO DEATH from: The Language of Balinese Shadow Theater
Abstract: Language, even though a universal human attribute, may not always possess universal significance across cultures. That is to say, different language groups may view the place of language in the world, and in human experience, in different ways Beliefs about language in turn reflect as well as shape the techniques a culture uses for processing and communicating knowledge. The Balinese manifest complex beliefs about language consistent with their elaborate material and ritual culture, m surveying these beliefs we are brought into contact with an equally ornate system of metaphysical interpretations. These interpretations have important bearing on vocal traditions, literary forms,

SIX Proving Nothing: from: Fabricating History
Abstract: “I left off on a note of hope,” Hardy wrote to his friend Edward Clodd in 1908 “It was just as well that the Pities should have the last word, since The Dynastsproves nothing”¹ Thus, with a single pronouncement, he anticipates and would appar ently have dismissed almost eighty years of critical debate concerning the metaphysical significance of the Overworld in his drama of the Napoleonic Wars

8 Saul Kripke: from: Central Works of Philosophy, Volume 5
Author(s) Burgess John P.
Abstract: Kripke first became known for technical work on modal logic, the logic of necessity and possibility, much of it done in the late 1950s as a high-school student, and summarized in Kripke (1963). (Among other things this work popularized a revival of the picturesque Leibnizian language according to which necessity is truth in all possible worlds.) Under the influence of Kripke's later work philosophers have come to distinguish several conceptions of necessity and possibility, in a manner to be described below; but Kripke’s early technical work was not tied to any special conception. Rather, it provides tools applicable to many

11 Thomas Nagel: from: Central Works of Philosophy, Volume 5
Author(s) Avramides Anita
Abstract: Persons are subjects of thought and action; they live in a world that science has so successfully managed to understand. As subjects, persons have a very particular perspective on the world and their actions in it: call it the subjective perspective. Persons are also capable of transcending this subjective perspective and of thinking about the world and their behaviour in a detached manner. They are capable of viewing the world not just from here, and from the point of view of humanity, but also of viewing itfrom nowhere in particular. The View From Nowhereis a philosophical exploration of

12 David Lewis: from: Central Works of Philosophy, Volume 5
Author(s) Bricker Phillip
Abstract: The notion of a possible world is familiar from Leibniz's philosophy, especially the idea - parodied by Voltaire in Candide- that the world we inhabit, theactualworld, is the best of all possible worlds. But it was primarily in the latter half of the twentieth century that possible worlds became a mainstay of philosophical theorizing. In areas as diverse as philosophy of language, philosophy of science, epistemology, logic, ethics and, of course, metaphysics itself, philosophers helped themselves to possible worlds in order to provide analyses of key concepts from their respective domains. David Lewis contributed analyses in all

14 John McDowell: from: Central Works of Philosophy, Volume 5
Author(s) Thornton Tim
Abstract: First, it addresses what is perhaps the central question of modern philosophy since Descartes: what is the relation between mind and world? This large and rather abstract question is raised through a number of more specific, but still central, questions in philosophy. How is it possible for thoughts to be about the

CHAPTER FIVE Bernard Shaw: from: The Writer Writing
Abstract: Bernard shaw has not changed the economic organization of the world or raised its ordinary level of justice; he has not persuaded the human race to accept divine responsibilities or even to abandon vengeance. To be sure, few of his critics consider these failures relevant to appraisals of his art. But Shaw, who hated to follow the crowd, did.

[PART ONE Introduction] from: The Semantics of Desire
Abstract: The chapters on Dickens and Eliot move, in their respective ways, laterally and downward. They seek to convey the imaginative geography of each writer’s world—its norms of characterization, plot sequence, and setting—as well as to identify within each world, beneath the surface, a cluster of latent confusions. I attend to Dickens and Eliot in the measure that their work reveals an internal resistance to its own premises. Indeed, one formulation of Dickens’ more capacious achievement is that his work manages (as Eliot’s does not) to assimilate—by out-maneuvering, by disguising, by blinking—its own fissures.

Three Hardy: from: The Semantics of Desire
Abstract: . . . the world was very strong; her conscience was blinded and bewildered; she did some things nobly, and some despairingly: but there is nothing . . . to suggest that she was wholly an irresponsible victim of her own temperament, and of adverse circumstances. . . .Like Maggie Tulliver, Tess might have gone to Thomas à Kempis: one of the very few writers, whom experience does not prove untrue.

Five “Become Who You Are”: from: The Semantics of Desire
Abstract: “God is the flame-life in all the universe; multifarious, multifarious flames. . . . Whichever flame flames in your manhood, that is you, for the time being” (“The Novel,” 426). Lawrence seeks to center identity on flame-life (he even sees the surrounding world of matter, the sun and the moon, as derived from flame-life),¹ and the goal of the Lawrentian protagonist is as simple as it is elusive: to achieve the mobile flame-life of pure being. In each of his novels, in the course of his life, the struggle to center takes different forms, but it remains recognizably the same:

Book Title: Existentialist Thinkers and Ethics- Publisher: MQUP
Author(s): DAIGLE CHRISTINE
Abstract: Twentieth-century existential thinkers, critical of traditional, overly rationalistic approaches to ethics, sought to provide a better account of what it means to be human in the world. They articulated ethical views that respected the individual yet were fundamentally concerned with the Other and the ethical value of an authentic life. Their philosophy has often been dismissed as unsuccessful.
Link: http://www.jstor.org/stable/j.ctt7zw0q

INTRODUCTION from: Existentialist Thinkers and Ethics
Author(s) DAIGLE CHRISTINE
Abstract: This collection of essays presents an inquiry into the possibility of existentialist ethics. A variety of existentialist thinkers, both theistic and atheistic, are known to have been highly critical of the philosophical and ethical traditions they inherited. Their views, as diverse as they are, all strive to offer an alternative to the overtly rational and, what they like to coin, an “inhumane” philosophical approach. Their aim is to provide a better account of what it is to be a human being in this world. This phenomenological task necessarily offers some ethical developments regarding our being-in-the-world as acting, encountering, socially living

2 A Nietzschean Solution to Ethical Relativism from: Existentialist Thinkers and Ethics
Author(s) GOLDBERG DAVID W.
Abstract: We live in an age of ethical relativism gone rampant, an age in which adjudication between moral positions has been undermined and thrown into doubt. One of the repercussions of postmodern thinking has been the dissolution of that conceptual certainty that modern philosophy and its philosophic predecessors reveled in: an envisioned certainty that enabled previous generations to condone or condemn moral positions outright and with a certitude that bordered on arrogance.¹ But as our world grows rapidly smaller, our contemporary view (especially within the United States) is one that expects divergence of moral positionings and finds it instanced in actions

CONCLUSION from: Existentialist Thinkers and Ethics
Author(s) DAIGLE CHRISTINE
Abstract: Sharing a similar conception of being-in-the-world, the existentialist thinkers discussed in this volume all

4 Perspectives from Natural and Environmental Scientists from: Transdisciplinarity
Author(s) Rapport David J
Abstract: EO Wilson, in his provocative essay “Back From Chaos” ( Atlantic Monthly,March 1998) argues for a fundamental unity that underlies all forms of knowledge. Wilson prophesies that the understanding of this fundamental unity is the key that may lead humankind away from the brink of self-destruction, not only of ourselves but of the myriad life forms with which we share our celestial home. His thesis is that ongoing fragmentations of knowledge are not reflections of the real world but “artifacts of scholarship.”

2 A THEORY BASED ON PHENOMENOLOGY from: In Search of Elegance
Abstract: In architecture, as in other problem-solving procedures, analysis always starts with observation. The architect observes the world and scrutinizes his own design activities within it. It does not take long for him to realize that the prime problem of architecture is how to fulfil a client’s needs properly. Every contract he obtains, every mandate he assumes, every proposal he makes, every design he creates, is an attempt to meet one or several of such human habitation needs. As a rule, the architect strives to solve the prescribed problem to the best of his ability.

10 CONCLUSION: from: In Search of Elegance
Abstract: At the beginning of this book, I maintained that the world is plagued by rampant environmental mediocrity. More than ever, the architect’s efforts are required. We urge him to design better places to live and to ensure that they are well built. To help him produce a more satisfactory architecture, I have offered a theory. With it, I suggest answers to the three fundamental questions that were posited at the outset of our journey.

Book Title: Living Prism-Itineraries in Comparative Literature
Publisher: MQUP
Author(s): KUSHNER EVA
Abstract: She discusses the current state of comparative literary studies and the renewed role of comparative literature in a world that is at once more plural and more globalized, as well as some of the debates now taking place within literary criticism as a whole, including the interchange between comparative literature and cultural studies, the re-envisaging of the Renaissance, the work of Northrop Frye, myth and literature at the end of the twentieth century, modern drama, and post-colonialism. To play an important role in the human sciences, comparative literature had first to free itself of a number of restrictive habits, such as an insufficiently critical literary history. In order to do this, it had to think theoretically, but without yielding to the temptation of letting theory become an end in itself. Kushner demonstrates that, while under strong pressures to be a more rigourous science, comparative literature has realized that in the human sciences the validation of knowledge has to seek its own tests and criteria, becoming increasingly more open to individuality, difference, and life situations and controlling its tendency to universalize. With its emphasis on whether literary history is possible and the problems it raises for literary theory and for comparative literature in particular, The Living Prism adds an important dimension to the ongoing debate about criticism and comparative literary studies.
Link: http://www.jstor.org/stable/j.ctt801kq

14 Distant Voices: from: Living Prism
Abstract: How does the postmodern literary historian make contact with the premodern world? Much present-day theorization regarding literary history (and quite relevant to history in general) begins with that question. I use the expression postmodern not as a philosophical or aesthetic label but by way of recognizing that we live in postmodernity, remembering that the status of this concept is itself problematic in that it resists being regarded as a period comparable to previous ones, sees itself more as a set of conditions of variable temporal dimensions, weakening and dissolving the very fabric of comfortable generalization. Thus, more than ever before,

21 Northrop Frye and the Possibility of Intercultural Dialogue from: Living Prism
Abstract: As it happens, Canada’s two best-known contemporary thinkers, Marshall McLuhan and Northrop Frye, taught throughout their respective careers at the University of Toronto. Marshall McLuhan, as a theoretician of communication, coined a certain number of felicitous expressions to describe the world of today, including “the global village,” a formula that so dramatically telescopes together all populations and all cultures by the power of the media. Northrop Frye, as a theoretician of literature, inventoried and systematized the creations of the human imagination as expressed and organized in written form. One might be tempted to say that both writers took universals and

24 Liberating Children’s Imagination from: Living Prism
Abstract: Fictionality, whether intended for children or adults, by multiplying possible worlds has a liberating effect, but also works better than the didactic imposition of moral lessons; this is no more than a restatement of Horace’s still valid conjoining of the pleasant and the useful.

4 George Bowering: from: From Cohen to Carson
Abstract: Bowering redefined the term “serial novel” in his trilogy, Autobiology(1972),Curious(1973), andA Short Sad Book(1977). While a wide variety of genres were serialized in the Victorian era, Bowering chose to define his conception of the serial against the nineteenth-century realist novel and its promise of a window onto a parallel world. Bowering was suspicious of what he perceived as an instrumental use of language in realism, as well as the causal momentum of the kind of plot produced by publication in installments. Instead of the plot-driven realist serial, Bowering developed a prose form based on the

3 The Ironic Tragedy of Human Rights from: Patriotic Elaborations
Abstract: With the 1948 United Nations Universal Declaration of Human Rights, the idea of human rights came into its own on the world stage. More than anything, the Declaration was a response to the Holocaust, to both its perpetrators and the failure of the rest of the world adequately to come to the aid of its victims. Since that year, however, we have seen many more cases of mass murder. Think of China, Bali, Cambodia, Ethiopia, Guatemala, the former Yugoslavia, Rwanda, and now Darfur. Of course, one could always claim that such horrors would have been even more frequent if not

10 On the Minimal Global Ethic from: Patriotic Elaborations
Abstract: Where do values come from? I’m tempted to say “the stork” and leave it at that, but perhaps a wiser tack would be to narrow the question somewhat and ask about the origins of those values or goods expressed by what I want to call the “minimal global ethic.” The ethic consists of a set of prohibitions, present in all of the world’s cultures, that speak against such utterly base acts as murder, torture, slavery, and other forms of gross cruelty. Those philosophers who have recognized the ethic have been careful to emphasize its minimalism, which is to say that

11 Good, Bad, Great, Evil from: Patriotic Elaborations
Abstract: There is a diversity of goods in the world: the various kinds of liberty (political, national, and individual), equality, welfare, happiness, friendship, beauty, family, pleasure, and so on. We come to adopt these goods as we grow up, forming and reforming the unique wholes that constitute our identities. These we realize throughout our lives as we participate in practices, which are but the expression of our goods. More often than not, we carry those practices out prereflectively, habitually, expressing goods that are so closely integrated and harmonious with each other that we are barely aware that they are there. But

Eurotaoism from: Nietzsche and the Rhetoric of Nihilism
Author(s) Eldred Michael
Abstract: In the first section of this paper I will explain the necessity of posing the problem of nihilism differently from the way Nietzsche posed it. In the second section I elaborate on the idea that the philosophy of subjectivity—which is closely woven with the phenomenon of nihilism—is an attempt by Western thinking to compensate for the unhomeliness (Unheimlichkeit) of the world by means of a forced quest within oneself. In doing this I extend the old idea of philosophy as a spiritual midwife towards a general understanding of the subject as the centre of a will of exertions,

Popular Financing of Parties in Quebec: from: Democracy with Justice/La juste democratie
Author(s) Massicotte Louis
Abstract: In his useful summary of world political finance, K.Z. Paltiel observed some years ago that parties generally had been unable to rely exclusively on individuals for raising funds, without the assistance of corporate, union or government bureaucracies (Paltiel, 1981). On 26 August 1977, royal assent was given in the Province of Quebec to a Bill (No.2) regulating political party financing. This legislation was, and has remained, quite unique by Canadian standards, insofar as it prohibited contributions from corporations, labour unions and individuals living outside the province: only provincial electors could henceforth contribute to parties (Massicotte, 1984). What the new Act

1 Byron and the Battle of Waterloo from: Mind in Creation
Author(s) WILSON MILTON
Abstract: “Stop! – for thy tread is on an Empire’s dust!”¹ Thus Byron addresses thereader at his side, forcefully, suddenly, without preparation (3.17). We have no idea where we are. “Self-exiled Harold” (3.16) has re-embarked on his pilgrimage during the canto’s previous, preliminary stanzas, but which part of the world he has now travelled to is still to be revealed. Where is the dust and whose is the empire? Priam’s or Cyrus’s? Caesar’s or Alexander’s? Some Christian monarch’s of yore? None of the above. Byron’s phrase may echo the moment in Lucan’s Pharsalia(McGann thinksit does)² when Julius Caesar visits the plains

Lewis Carroll, A Man out of Joint: from: Chora 4
Author(s) Dionne Caroline
Abstract: Humpty Dumpty is sitting on a very high, narrow wall. It is indeed a precarious situation that nonetheless allows him to claim a kind of mastery over words. Unlike Humpty Dumpty, we shall never completely restrain the words’ plurality of meanings; the words will always evoke much more than what we want them to say – or much less. Because language is polysemic, there is an ambiguity that cannot be resolved. A language is a system. Any system, no matter how complex it may appear, always circumscribes a certain field or realm – a world. The rest is left outside,

The Rediscovery of the Hinterland from: Chora 4
Author(s) Glaudemans Marc
Abstract: With the above quotation the Dutch philosopher Ton Lemaire started his essay “The Appearance of Landscape,” which describes the evolution of a neutral space into a meaningful landscape. Apparently “landscape” is not an a priori category; it has to emerge from the disordered elements of the world. This arrangement of things into a new, coherent order called landscape follows not only the rhythms of the day or the seasons but also the course of every human life.³ Consequently, the epiphanyof landscape should be understood as a process that is largely mental, not only for every individual but also for

Alistair MacLeod and the Gaelic Diaspora from: Tropes and Territories
Author(s) DAVIES GWENDOLYN
Abstract: In Alistair MacLeod’s “The Closing Down of Summer,” Gaelic-speaking Cape Breton miners carry sprigs of spruce from Cape Breton with them “to Africa as mementos or talismans or symbols of identity.” “Much,” argues the narrator, “as our Highland ancestors, for centuries, fashioned crude badges of heather or whortleberries to accompany them on the battlefields of the world. Perhaps so that in the closeness of their work with death they might find nearness to their homes and an intensified realization of themselves” ( As BirdsII).

The Tropes and Territory of Childhood in by Janet Frame from: Tropes and Territories
Author(s) LORRE CHRISTINE
Abstract: In an essay entitled “Beginnings,” Janet Frame explains how she opted for “this imaginary world whose characters were drawn from objects and people I met in my daily life, with occasional intrusion of characters from fiction” (44–45). It gradually appeared to her that “that world” – the world of the imagination, dreams, and words, the world of art – was the only possible alternative to her inability to cope with “this world” – the material world of real life, which to Frame also meant the isolating and imprisoning world of the mental hospital. She has described her writing as a way of

Human and Divine Perspectives in the Works of Salomon de Caus from: Chora 3
Author(s) Grillner Katja
Abstract: THESE LINES FROM WITTGENSTEIN’S Tractatus logico-philosophicusacknowledge the human desire to step outside one’s world in order to find a neutral viewpoint which has always been impossible to attain. Wittgenstein valued the experience of art because it enabled man to contemplate the world as a limited whole - to see the world from the viewpoint of eternity,sub specie aeterni.²He considered the controlled experiment and the fictional proposition important to questions of ethical and aesthetic value. Through the experience of art, man might learn to live and act as an ethical being. Only by showing, and never through saying,

Juan Bautista Villalpando’s Divine Model in Architectural Theory from: Chora 3
Author(s) Pérez-Gómez Alberto
Abstract: THE BIBLICAL DESCRIPTION of the Temple of Solomon in Jerusalem has generated many diverse architectural speculations throughout our history. According to tradition, the Temple followed the designs of God and therefore could be interpreted as the archetypal work of architecture - a work that revealed a true order beyond the whimsical tastes of man and any temporal expressions of political power. In diverse times and cultures, mythical accounts of technological making and building demonstrated mankind’s keen awareness of the problems involved in transforming a given “sacred” world for the sake of survival. In the Christian tradition the Temple of Solomon

Architecture and the Vegetal Soul from: Chora 3
Author(s) Winterton David
Abstract: TO STRIVE TO UNDERSTAND the significance of the physical world is to enter into the discourse of natural philosophy. This discourse holds a privileged yet variegated position in the flux of Western thought, and studying the various meanings that natural philosophy has attributed to the world throughout the epochs reveals how humankind has placed itself in its self-defined cosmos. Such study also reveals, however, that the human subject has always been an integral part of that cosmos and that this integration has rooted culture to place.But we moderns know well the unease that comes with trying to comprehend our

2 Living Together in North America: from: Violence and the Female Imagination
Abstract: In a typically clever and topical tone, a 2002 cartoon in The New Yorkerdepicts a man and a woman at a table in a restaurant. “You seem different, yet somehow familiar,” says the man. “Are you perhaps Canadian?” In one image and a few words, the cartoonist captures the general attitude of Americans toward Canadians, English Canadians, at least. Cultural, national, ethnic, racial, and gendered stereotypes abound throughout the world, of course, but in the case of Canada – especially English-speaking Canada – and the United States, essentialist images flare up in the preconceived ideas of the “average” citizen, in the

The Transject: from: Postmodernism and the Ethical Subject
Author(s) RUTLAND BARRY
Abstract: Is there a subject that is not an ethical subject?¹ To what is any subject subjected if not ethical exigency – by which I mean, not the necessity to choose to follow this or that ethical prescription but, rather, the unrefusable givenness of being-in-the-world-with-other-subjects, the state of affairs summarized negatively in Sartre’s (1962, 91) Huis clos, “L’enfer, c’est les Autres”? The positivities of this situation are explored in the writings of Emmanuel Levinas (1969, 1981): here ethical exigency reduces, in the Husserlian sense of leads back, to the Face – the demand from the other as a physical body for acknowledgment, recognition,

INTRODUCTION from: Rewriting Apocalypse in Canadian Fiction
Abstract: The apocalyptic paradigm pervaded Canadian literature from its beginnings. In documenting their experience, the explorers and settlers who left the Old World and arrived in the territory north of the forty-ninth parallel drew on the narrative of apocalypse - a story whose key vision portrays the “old world” being replaced by the new. This conceptual substitution, however, was never entirely successful, creating an ironic tension. For even though the explorers and settlers invoked apocalypse, the myth of a decadent earthly world abruptly and violently transformed into a perfect heavenly world never accurately defined the Canadian experience - an experience perhaps

1 The End(s) of Myth: from: Rewriting Apocalypse in Canadian Fiction
Abstract: In Timothy Findley’s first novel, The Last of the Crazy People(1967), an eleven-year-old boy becomes convinced that the end of the world is fast approaching. His belief in the world’s imminent destruction is instilled by the prophetic visions of a drunken servant. In her booming voice, she warns him: ‘“No one knows, ‘cept they knows it’s coming. Arm’geddon ... Like for a moment it’s gonna be real, real, terrible, hon ... But for those of us in this perditionnow,it will surely be bless’d relief”’ (98-9). The power of the apocalyptic narrative works on the child’s imagination, and at

5 Broken Letters: from: Rewriting Apocalypse in Canadian Fiction
Abstract: All of the works in this study interrogate the secular view of apocalypse as a fanciful biblical story that addresses the problem of evil by fabricating images of the violent destruction of the earthly world and the creation of a new and perfect heavenly world. As these fictions illustrate, apocalypse - far from being a quaint literary artifact that merely describes the categories of good and evil - functions as a vital, discursive mechanism for the inscriptionof these categories. More important, rather than contain violence in the realm of art or imagination, these texts, owing to their emphasis on

2 Surrealism from: Elizabeth Bishop's Poetics of Description
Abstract: In the mid-1960s, while writing what would be the first full-length study of Bishop’s poetry, Anne Stevenson sent Bishop a rough outline of the book’s chapters. In it, Stevenson likens Bishop to “the surrealists and the symbolists too,” proposing that, like “Klee and Ernst,” she uses a great deal of “hallucinatory and dream material” in the belief that “there is no split personality, but rather a sensitivity that extends equally into the sub-conscious and the conscious world” (Stevenson, “Letter”). Bishop begins by agreeing, “Yes, I agree with you. I think that’s what I was trying to say in the speech

5 War from: Elizabeth Bishop's Poetics of Description
Abstract: Acknowledging Bishop’s complicated deference to the world around her is the first step towards qualifying my initial, toomasterful model of her poetics. From the strange way in which she both honours and devours the Fish, through the complex interplay of empirical and abstract knowledge in “At the Fishhouses,” Bishop is engaged repeatedly in the particular intellectual manoeuvre laid out in the Darwin Letter. The preceding three chapters show how this manoeuvre plays out in Bishop’s model of mind, looking particularly at the relationship between conscious and unconscious, observation and epiphany, empirical and abstract. In each context, Bishop maintains that, while

Introduction from: Ethics of Catholicism and the Consecration of the Intellectual
Abstract: Rule-making is a twofold process of representation; there are rulers who act officially as warrants of the interests of the whole, and there are mediators who act in the name of more specific interests. In the contemporary world politics can be understood as the interplay of agents who claim to represent the interests of others. As societies grow more complex, people tend to delegate the task of promoting their interests to those who specialize in representation. These specialists may be lobbyists, pressure groups, or political parties. The highest and most encompassing level of representation is indeed that attained by legislators,

2 The British Moralists: from: Ethics of Catholicism and the Consecration of the Intellectual
Abstract: This chapter focuses on the social consequences that emerged from the Protestant conception of moral authority. My intention here is not, therefore, to make any original contribution to the scholarship on Protestantism, nor to explore extensively the religious foundations of the movement, but to view the Protestant tradition as a foil for the Catholic tradition. The Protestant tradition, as carried by the Anglo-Saxon world, is interesting to observe because of the social consequences of such a break, especially when it is compared to the Catholic societies, which took a different course.

Book Title: Karl Polanyi on Ethics and Economics-Foreword by Marguerite Mendell
Publisher: MQUP
Author(s): Baum Gregory
Abstract: Exploring Polanyi's lesser-known works as well as The Great Transformation, Baum provides a more complete and nuanced understanding of Polanyi's thought. He examines Polanyi's interpretation of modern economic and social history, clarifies the ethical presuppositions present in Polanyi's work, and addresses how Polanyi's understanding of the relation between ethics and economics touches on many issues relevant to the contemporary debate about the world's economic future. Baum argues that we should look to Polanyi's understanding of modern capitalism to reinstate the social discourse and, in political practice, the principles of reciprocity and solidarity. He points to examples, both in Canada and abroad, of attempts to formulate alternative models of economic development and to create new forms of institutional and cultural intervention.
Link: http://www.jstor.org/stable/j.ctt80wmh

7 PARSIFAL AND SEMIOTIC STRUCTURALISM from: Gender and Narrativity
Author(s) Prattis J. Iain
Abstract: The legend of Parsifal and the quest for the Holy Grail has been one of my favorite stories since boyhood. The many versions I have encountered have never failed to fascinate and ignite the imagination. The long acquaintance with the story and the personal cultural tendrils that take me into the Celtic world are sufficient (though perhaps not necessary) to recognize an adequate treatment of the material when it is presented. Such a recognition was not forthcoming in my reading of Lévi-Strauss’s discourse on the myth (1985, 219-34). But my respect for Lévi-Strauss’s immense contribution to scholarship remains constant. It

4 Church‚ Society‚ and Mission from: Contemplation and Incarnation
Abstract: IN CONTINUING the task of tracing a perspective of incarnation as the underlying pattern in Chenu’s theology, we now turn to the concrete situation of the Church in the modern world. Whenever a major stand is to be taken, a decision to be made, or a choice to be declared, the law of incarnation serves as a guide and a basic strategy. It thus offers a model for both theological understanding and pastoral action.

Conclusion from: Contemplation and Incarnation
Abstract: THE CONTRIBUTION OF MARIE-DOMINIQUE CHENU to theological renewal came at a crucial time when the Church was in the midst of a painful struggle with the advent of modernity. The issue was to find a theological language that could speak to the concerns and aspirations of the modern world, yet could also overcome the shortcomings of the modernist proposals and be acceptable to the Church.

INTRODUCTION from: Imagining Justice
Abstract: Discourses of forgiveness and reconciliation have emerged in the past decade as among the most powerful scripts for interracial negotiations in states struggling with the legacies of colonialism. Even more than the kind of political discourse I sampled in the preface, literary texts meditate on the limits and possibilities of forgiveness and reconciliation. I am concerned here with engaging the competing perspectives on forgiveness and reconciliation that literature provides, and with exploring its potential for opening up new perspectives and new worlds, for imagining alternatives, in other words, to normative conceptualizations of justice. I hope to profoundly rethink the way

2 Gallant’s Sad Stories from: Figuring Grief
Abstract: Though Mavis Gallant’s fiction has received a great deal of critical attention in the last ten or twelve years, much of that criticism has been limited to noting Gallant’s main themes: W.J. Keith states that “the concept of abandonment or betrayal” is central,¹ and Janice Kulyk Keefer and Neil K. Besner focus on the role that memory plays in her characters’ and narrators’ worlds. But few have attempted to relate the form of Gallant’s fictions to their content. A special issue of Essays on Canadian Writing— the “Mavis Gallant Issue” — was published recently, and therein several articles explore structural and

Book Title: Ghost Brothers-Adoption of a French Tribe by Bereaved Native America: A Transdisciplinary Longitudinal Multilevel Integrated Analysis
Publisher: MQUP
Author(s): BLUM RONY
Abstract: Devastating losses caused by diseases such as smallpox led to an epidemic of bereavement among the Natives. This loss resonated with the French, who had dealt with smaller epidemics in France and were also mourning their absent communities through a nostalgia for home. Blum traces how ghosts provided transgenerational and transcultural links that guided understanding rather than encouraging violence. Ghost Brothers insightfully examines the process of this colonial interdependent alliance between Native and European worlds.
Link: http://www.jstor.org/stable/j.ctt8197x

CHAPTER EIGHT Outside in, inside out from: Ghost Brothers
Abstract: Immigration strains the capacities of those who undergo it. Few immigrate without some strong necessity or ideal urging them to disrupt their at least nominally supportive home life. Immigrants become stuck in the liminal, but isolated, passageway between two worlds until they can reorient themselves, reach out to an additional social network, and re-establish themselves. The patchy and ambiguous nature of French settlement in Native North America catalyzed the anomie reverberating within the individual, who mourned the absence of his/her lost world and was surrounded by surprises in the new. The multilayered dialogue set up through twinning with Native nations

1 Introduction: from: Weakening Philosophy
Author(s) ZABALA SANTIAGO
Abstract: Gianni Vattimo is a world-renowned Italian philosopher. He has received the Max Planck Award for Humanities Sciences in 1992, the Order of Merit of the Italian Republic in 1996, the Hannah Arendt Prize for Political Thinking in 2002, and the President’s Medal from Georgetown University in 2006, and he has honorary doctorates from many universities. His best-known books are The End of Modernity; The Adventure of Difference; The Transparent Society; Beyond Interpretation; Belief; Vocazione e responsabilità del filosofo (The vocation and responsibility of the philosopher ); After Christianity; Nihilism and Emancipation; Dialogue with Nietzsche; Religion,coedited with Jacques Derrida; and

3 Modern Moral Rationalism from: Weakening Philosophy
Author(s) TAYLOR CHARLES
Abstract: There is a mode of thinking in modern moral philosophy that is perhaps most evident in analytical philosophy in the Anglo-Saxon world, but also influential elsewhere. Analytic philosophy has lots of good qualities. But one of its drawbacks is a tendency to narrowness on certain questions. And one of the most marked sites of this narrowness is in moral philosophy.

6 Can the Globalized World Be in-the-World? from: Weakening Philosophy
Author(s) SILVERMAN HUGH J .
Abstract: “A shot heard ‘round the world’” – a phrase linked with the American Revolution and Bunker Hill – was often repeated after the American president John F. Kennedy was assassinated in 1963 . Here was an event that marked the world, marked it with “shock and awe.” How could death come to such a young leader – very much in his prime, whose promise as president held a great sense of pride and hope for a new world? Cut off at this crucial moment, that hope for a new world came to an end. Around the world people would remember where they were

Book Title: Philosophy of Merleau-Ponty- Publisher: MQUP
Author(s): Matthews Eric
Abstract: In this clear and comprehensive account of Merleau-Ponty's thought Eric Matthews shows how Merleau-Ponty has contributed to current debates in philosophy, such as the nature of consciousness, the relation between biology and personality, the historical understanding of human thought and society, and many others. Surveying the whole range of Merleau-Ponty's thinking, Matthews examines his views about the nature of phenomenology and the primacy of perception; his account of human embodiment, being-in-the-world, and the understanding of human behaviour; his conception of the self and its relation to other selves; and his views on society, politics, and the arts. A final chapter considers his later thought, published posthumously. The ideas of Merleau-Ponty are of immensely important to the development of modern French philosophy. Matthews evaluates his distinctive contributions and relates his thought to that of his predecessors, contemporaries, and successors, both in France and elsewhere. This unrivalled introduction will be welcomed by analytic philosophers and cognitive scientists as well as all students taking courses in contemporary continental philosophy.
Link: http://www.jstor.org/stable/j.ctt81dhr

CHAPTER THREE Being-in-the-world from: Philosophy of Merleau-Ponty
Abstract: Phenomenological philosophy, as Merleau-Ponty conceives it, “consists in re-learning to look at the world”.¹ We need to re-learn to look at the world because we are “held captive” (to use Wittgenstein's phrase) by a picture of the world derived from the impulses that give rise to science - an objectivistpicture of the world (including even our own bodies) as existing entirely independent of ourselves and interacting with our experience in a merely causal fashion. There is nothing wrong with this picture in its own context; if we are to study the world scientifically, then we need to set aside

CHAPTER FOUR Embodiment and Human Action from: Philosophy of Merleau-Ponty
Abstract: For the Cartesian dualist, our being is not strictly inthe world at all; the subject of experience, “the mind by which I am what I am”, as Descartes puts it, is a conscious mind, which is independent of the world of matter, even of the body to which it is for the time being attached. The subject, being unextended, is not even in space; the world is a spatial system of objects that the subject contemplates from a “position” that is not part of that system. The main traditional alternative to Cartesianism has been a materialistic monism, which rejects

CHAPTER SEVEN The Arts from: Philosophy of Merleau-Ponty
Abstract: Phenomenological philosophy, in Merleau-Ponty's conception, consists as we have seen in “re-learning to look at the world”, attempting to get behind the theoretical constructions that we erect on the basis of our immediate experience of the world in order to describe that experience itself. In so doing, he says, we do not simply reflect a pre-existing truth: philosophy is, “like art, the act of bringing truth into being”.¹ The analogy between phenomenology and art, especially the visual arts, runs through Merleau-Ponty's writings, sometimes as asides to a general philosophical discussion, and sometimes in the form of extended essays on particular

Book Title: Diasporic Feminist Theology-Asia and Theopolitical Imagination
Publisher: Augsburg Fortress Publishers
Author(s): Kang Namsoon
Abstract: How do we navigate the question of identity in the fluid and pluralist conditions of postmodern society? Even more, how do we articulate identity as a defining particularity in the disappearance of borders, boundaries, and spaces in an increasingly globalist world? What constitutes identity and the formation of narratives under such conditions? How do these issues affect not only discursive practices, but theological and ethical construction and practice? This volumes explores these issues in depth. Diasporic Feminist Theology attempts to construct feminist theology by adopting diaspora as a theopolitical and ethical metaphor. Namsoon Kang here revisits and reexamines today’s significant issues such as identity politics, dislocation, postmodernism, postcolonialism, neoempire, Asian values, and constructs diasporic, transethnic, and glocal feminist theological discourses that create spaces of transformation, reconciliation, hospitality, worldliness, solidarity, and border-traversing. This work draws on diverse sources from contemporary critical discourses of diaspora studies, cultural studies, ethnic studies, postmodernism, postcolonialism, and feminism and feminist theology from a transterritorial space. This book is a landmark work, providing a comprehensive discourse for feminist theology today.
Link: http://www.jstor.org/stable/j.ctt9m0snb

5 From Epistemology to Hermeneutics from: Diasporic Feminist Theology
Abstract: It has almost become a commonplace to call our world “postmodern.” In discussions about the contemporary world, the term postmodernismis one of those words that people use frequently and often abuse.⁴ The range of interpretations, presentations, meanings, definitions, and descriptions of the termpostmodernismis unbelievably broad, diverse, and complex, and often contradictory. It would be, therefore, appropriate for those who take one’sDasein(“being-in-the-world”) seriously to engage this postmodernZeitgeist, the ethos/spirit of our time. Federico De Onis (1882–1932) first conceived the term in hisAntologia de la poesia espanola e hispanoamericana, published in 1934, and Arnold

8 Transethnic Feminist Theology in an Era of Globalization from: Diasporic Feminist Theology
Abstract: Today the word globalizationis an all-purpose catchword both in popular and scholarly discourse; it is “on the lips of politicians, professors, and pundits alike.”³ People in different areas use the term in highly disparate ways and its meaning often is elusive. Globalization easily risks becoming a cliché as different people use and misuse it for their purposes. The most common interpretation of globalization is the idea that the world is becoming more uniform, homogenized, standardized, and compressed through a technological, commercial, and cultural synchronization emanating from the West. Corporations, markets, finance, banking, transportation, communication, and production increasingly cut across

Book Title: The Sense of the Universe-Philosophical Explication of Theological Commitment in Modern Cosmology
Publisher: Augsburg Fortress Publishers
Author(s): Nesteruk Alexei V.
Abstract: The Sense of the Universe deals with existential and phenomenological reflection upon modern cosmology with the aim to reveal hidden theological commitments in cosmology related to the mystery of human existence. The book proposes a new approach to the dialogue between science and theology based in a thorough philosophical analysis of acting forms of subjectivity involved in the study of the world and in religious experience. The uniqueness of this book is that it uses recent advances in phenomenological philosophy and philosophical theology in order to accentuate the existential meaning of cosmology as the discourse that ultimately explicates the human condition. The objective of the book is not to make a comparative analysis of the cosmological scientific narrative and that of the Bible, or the Fathers of the Church (in what concerns the structure of the universe), but to reveal the presence of a hidden theological dimension in cosmology originating in the God-given ability of humanity to discern and disclose the sense of creation. The book contributes to the synthesis of appropriation and incorporation of modern philosophical ideas in Christian theology, in particular its Eastern Orthodox form.
Link: http://www.jstor.org/stable/j.ctt9m0sq9

1 The Universe and Humanity from: The Sense of the Universe
Abstract: Contemporary physical cosmology is a well-established and vast enterprise that includes astronomical observations, space programs, research institutions, and funding strategies. Cosmology develops fast: numerous conferences, workshops, and public lectures are held constantly, resulting in further publications of collective volumes, and numerous new studies, academic and popular, appear daily on the Internet and in bookstores. Apart from physical scientists, cosmology attracts historians and philosophers of science, as well as millions of those who adore science and trust its final word on the nature of things. This is a dynamic set of enquiries about the world around us that constitutes an integral

7 The Universe as a Saturated Phenomenon from: The Sense of the Universe
Abstract: One of the tasks of the dialogue between theology and science is to elucidate in the modern scientific and philosophical context the sense of what is meant by creation of the world out of nothing ( creatio ex nihilo). As is often argued in current discussions on the theme, the adequate theological appropriation of the scientific approach to the study of the natural universe is possible only if nature and the universe are treated not as an “environment” for physical and biological existence, but as creation. This implies not only a dispassionate study of the universe which is contingent upon God,

2 Creaturely Freedom and the Desire for Selfhood from: Christian Doctrine and the Grammar of Difference
Abstract: Contemporary theory is preoccupied with themes of autonomy, agency, and subjectivity. How are we to speak of the individual human in light of difference, and what difference does difference make to autonomy and subjectivity? In light of recent critiques of Enlightenment notions of freedom, it has become clear that any account of freedom must be constructed against the backdrop of difference and the space demanded for alternative conceptions of freedom per se. Moreover, a theological account of creaturely freedom needs to attend to the relationship between God’s agency in the world and human freedom. This chapter argues that divine sovereignty

Book Title: By Bread Alone-The Bible through the Eyes of the Hungry
Publisher: Augsburg Fortress Publishers
Author(s): Pilarski Ahida Calderón
Abstract: Important ecclesiastical documents have stressed the urgency of world hunger and put in the foreground its natural and historical causes, from famine to global austerity measures and welfare. These concerns have not always affected the way the biblical texts themselves have been read, however. Here, inspired by calls, from Dorothee Sölle and Kathleen O Connor, biblical scholars apply a "hermeneutics of hunger" to the Bible, taking readings of texts from the Old and New Testaments alike on the premise that human hunger and want are urgent concerns that rightly shape the work of interpretation. Too often, however, as the authors show, biblical texts—like Jesus' well-known words that humans do not live "by bread alone"—have been used to marginalize such concerns within religious communities. Their essays here explore the dynamics of hunger and its causation in ancient Israel and the Greco-Roman world and challenge readers to take seriously the centrality of hunger concerns in the Bible.
Link: http://www.jstor.org/stable/j.ctt9m0tp8

1 Let All the Peoples Praise You: from: By Bread Alone
Author(s) O’Connor Kathleen M.
Abstract: If all the peoples are to praise God, surely the praise must be in their own speech, their own culture, their own specific place in the world. And if the field of biblical studies is to contribute to this global chorus of praise, it requires a hermeneutic of hunger.¹ I borrow the phrase “hermeneutics of hunger” from Dorothee Sölle, the late German theologian, who said that theology was in need of more than a hermeneutic of suspicion, more than an interpretive mode that critiqued the text to reveal its oppressive powers. To that I add, more than a historical-critical analysis

6 “You Give Them Something to Eat” (Mark 6:37): from: By Bread Alone
Author(s) Beavis Mary Ann
Abstract: In her 2009 presidential address to the Catholic Biblical Association, Kathleen O’Connor called for a “hermeneutics of hunger.”¹ The phrase is borrowed from the German feminist theologian Dorothee Sölle, who argued that theology needed to move beyond a hermeneutic of suspicion to an “interpretive religious stance that engages the religious content of Christian traditions and feeds the world’s physical and spiritual hungers.”² O’Connor recognizes the utility of historical-critical biblical studies in that they “remind us that interpretation of ancient texts is a cross-cultural conversation, that the text is ‘a stranger,’ foreign to us, whose meaning is hidden by distances of

1 Overtures for Change from: Liturgy as Revelation
Abstract: In the nineteenth century, various themes arose to prominence within the mind of the church. Some surfaced from within, by the natural process of maturation and development, while others resulted from sharp reminders given by a rapidly changing secular world. Among these, perhaps the most significant, and that because its influence was so far-reaching, was the awakening to a sense of history.¹ This questioned fundamentally the prevailing certainties of knowledge, and had the potential to transform the intellectual disciplines completely. To become aware of historicity is to acknowledge a sense of contingency, pluralism, and the possibility of change. Much that

7 Reading Digitally from: Reading Theologically
Author(s) Brubaker Sarah Morice
Abstract: Second Life, for those unfamiliar with it, is an online virtual world where those sixteen years old and older can buy real estate and clothes, socialize, attend a house of worship, find that special someone, have a wedding, converse with dragons, or scuba dive in a barrier reef (to give but a few examples). And because the virtual physics of Second Life need not correspond to the physics of this world, new combinations of activities

Book Title: Postmodernity and Univocity-A Critical Account of Radical Orthodoxy and John Duns Scotus
Publisher: Augsburg Fortress Publishers
Author(s): Horan Daniel P.
Abstract: Nearly twenty-five years ago, John Milbank inaugurated Radical Orthodoxy, one of the most significant and influential theological movements of the last two decades. In Milbank’s Theology and Social Theory, he constructed a sweeping theological genealogy of the origins of modernity and the emergence of the secular, counterposed by a robust retrieval of traditional orthodoxy as the critical philosophical and theological mode of being in the postmodern world. That genealogy turns upon a critical point—the work of John Duns Scotus as the starting point of modernity and progenitor of a raft of philosophical and theological ills that have prevailed since. Milbank’s account has been disseminated proliferously through Radical Orthodoxy and even beyond and is largely uncontested in contemporary theology. The present volume conducts a comprehensive examination and critical analysis of Radical Orthodoxy’s use and interpretation of John Duns Scotus. Daniel P. Horan, OFM, offers a substantial challenge to the narrative of Radical Orthodoxy’s idiosyncratic take on Scotus and his role in ushering in the philosophical age of the modern. This volume not only corrects the received account of Scotus but opens a constructive way forward toward a positive assessment and appropriation of Scotus’s work for contemporary theology.
Link: http://www.jstor.org/stable/j.ctt9m0v6z

2 The Reach of Radical Orthodoxy’s Influence from: Postmodernity and Univocity
Abstract: One of the more interesting aspects of Radical Orthodoxy’s interpretation of John Duns Scotus has been the unexpected and at times unattributed influence that it has had on so many other thinkers and their projects, particularly in the English-speaking world. Whereas one might naturally anticipate that some academic theologians would appropriate the thought of their Radical Orthodoxy colleagues, what is surprising is the way in which the Scotus Story has made its way into the work of historians, philosophers, and popular religious writers beyond the confines of the academic theological guild. As early as ten years after the launch of

Book Title: The World in the Trinity-Open-Ended Systems in Science and Religion
Publisher: Augsburg Fortress Publishers
Author(s): Bracken Joseph A.
Abstract: Joseph A. Bracken argues that the failure of theology and science to generate cohesion is the lack of an integrated system of interpretation of the Christian faith that consciously accords with the insights and discoveries of contemporary science. In The World in the Trinity, Bracken utilizes the language and conceptual structures of systems theory as a philosophical and scientific grammar to show traditional Christian beliefs in a new light that is accessible and rationally plausible to a contemporary, scientifically influenced society. This account opens new possibilities for rethinking the God-world relationship, the Trinity, incarnation, creation, and eschatology within the context of a broader ecological and cosmological system. In re-describing these articles constitutive of Christian belief, the author is conscious of the vital importance of retaining the inherent power and meaning of these concepts. This volume freshly retrieves pivotal themes and concepts constitutive of the Christian tradition in a conscious rapprochement with current scientific understandings of nature.
Link: http://www.jstor.org/stable/j.ctt9m0vjs

1 Language and Reality from: The World in the Trinity
Abstract: Does language simply reflect the world in which we live, or instead shape it so that we see things differently as a result of using one language to express ourselves rather than another? On the basis both of personal experience and of the conclusions reached by some major European philosophers, I would say “yes” to the second alternative. With respect to personal experience, for example, in the 1960s after being ordained a priest at a Jesuit seminary here in the United States, I received permission from my religious superiors to do a final year of spiritual reflection and pastoral training

5 “Incarnation” as Key to the Argument for Panentheism from: The World in the Trinity
Abstract: Part One of this book was basically philosophical in its orientation. In chapter 1, I proposed that our understanding of the world around us is at least partly conditioned by the language we habitually employ. Given our Western emphasis on the priority of nouns to verbs in sentence construction, we tend to see the world in terms of individual things with various contingent relationships to one another. An emphasis on verbs, however, might lead us to the belief that physical reality is in flux and seems to be constituted by coordinated processes or systems. Moreover, contemporary scientists tend to think

7 Tradition and Traditioning from: The World in the Trinity
Abstract: Without question, the Roman Catholic Church and all other Christian denominations are longstanding institutional entities in the contemporary world. But is their reality as institutional entities here and now ultimately secondary to their deeper reality as historically grounded systems or processes for handing on a specific doctrinal and liturgical tradition from one generation to the next over hundreds or even thousands of years? In other words, is the Church primarily an institutional entity with a relatively fixed identity as a result of its longstanding doctrinal and liturgical heritage, or is the Church primarily a process or system for handing on

8 Miracles and the Problem of Evil from: The World in the Trinity
Abstract: It might initially seem strange to link analysis of the possibility of miracles, that is, special divine interventions into the workings of the natural order, with the longstanding philosophical problem of evil in a book dedicated to a process-oriented understanding of the God-world relationship. For, if the symbiotic relationship between the natural and the supernatural order of events is working properly, then there should be no need for God to suspend or even to tinker with the normal workings of nature so as to help human beings to deal with some catastrophic series of events in the world of nature

9 Resurrection and Eternal Life from: The World in the Trinity
Abstract: Some years ago a collection of essays written by natural scientists and Christian theologians on the projected end of the world was published with the title The End of the World and the Ends of God: Science and Theology on Eschatology. It began with the following grim assessment of the projected end of the world from a purely scientific perspective:

Conclusion from: The World in the Trinity
Abstract: In the Introduction to this book, I noted how Wentzel van Huyssteen has tried to bridge the current gap between scientifically oriented and religiously inspired worldviews in the postmodern Western world by proposing a new kind of interdisciplinary rational reflection, namely, what he calls “transversal rationality.”¹ This new type of rationality is not theory-based or purely cognitive but likewise a performative praxis: “the practice of responsible judgment, that is at the heart of a postfoundationalist notion of rationality, and that enables us to reach fragile and provisional forms of coherence in our interpersonal and interdisciplinary conversations.”² My counterargument was that,

Book Title: Consider Leviathan-Narratives of Nature and the Self in Job
Publisher: Augsburg Fortress Publishers
Author(s): Doak Brian R.
Abstract: Theologians and philosophers are turning again to questions of the meaning, or non-meaning, of the natural world for human self-understanding. Brian R. Doak observes that the book of Job, more than any other book in the Bible, uses metaphors drawn from the natural world, especially of plants and animals, as raw material for thinking about human suffering. Doak argues that Job should be viewed as an anthropological “ground zero” for the traumatic definition of the post-exilic human self in ancient Israel. Furthermore, the battered shape of the Joban experience should provide a starting point for reconfiguring our thinking about “natural theology” as a category of intellectual history in the ancient world. Doak examines how the development of the human subject is portrayed in the biblical text in either radical continuity or discontinuity with plants and animals. Consider Leviathan explores the text at the intersection of anthropology, theology, and ecology, opening up new possibilities for charting the view of nature in the Hebrew Bible.
Link: http://www.jstor.org/stable/j.ctt9m0vtn

1 Consider the Ostrich from: Consider Leviathan
Abstract: In some of the more subtly cruel lines spoken by a deity in world literature, the Joban God, in the midst of an elongated zoological lecture, has the following to say about the “ostrich” (Hebrew rĕnānîm, literally “joyous one”):¹

5 Natural Theologies of the Post-Exilic Self in Job from: Consider Leviathan
Abstract: In this final chapter I turn to the intersection of ecology, politics, and the role of the specifically Joban “self” in the creation of new possibilities for Israel’s existence in the sixth to fifth centuries bce. In the previous two chapters I have argued that this Joban “self” is a rather insecure entity, torn among several competing fragments of ancient Israelite self-making projects. The Friends’ alluring nature-response covenant posited that Job’s suddenly stunted economic life and blistered body came by way of a morally disobedient self. Job had sinned, and the world reacted. They attempted to restore Job from the

Book Title: Kin, Gene, Community-Reproductive Technologies among Jewish Israelis
Publisher: Berghahn Books
Author(s): Carmeli Yoram S.
Abstract: Israel is the only country in the world that offers free fertility treatments to nearly any woman who requires medical assistance. It also has the world's highest per capita usage of in-vitro fertilization. Examining state policies and the application of reproductive technologies among Jewish Israelis, this volume explores the role of tradition and politics in the construction of families within local Jewish populations. The contributors-anthropologists, bioethicists, jurists, physicians and biologists-highlight the complexities surrounding these treatments and show how biological relatedness is being construed as a technology of power; how genetics is woven into the production of identities; how reproductive technologies enhance the policing of boundaries. Donor insemination, IVF and surrogacy, as well as abortion, pre-implantation genetic diagnosis and human embryonic stem cell research, are explored within local and global contexts to convey an informed perspective on the wider Jewish Israeli environment.
Link: http://www.jstor.org/stable/j.ctt9qchg1

Chapter 5 Adoption and Assisted Reproduction Technologies: from: Kin, Gene, Community
Author(s) Carmeli Yoram S.
Abstract: Infertility affects some 8 to 14 percent of the fertility aged population worldwide (Bentley and Mascie-Taylor 2000). Many of the affected individuals seek medical assistance in their attempts to found families. Others, often after having exhausted and “failed” this option, opt for child adoption. Though popularly perceived of as the heart of one’s private life, both these routes to family founding—fertility treatments and adoption—are tightly regulated by state policies.

Chapter 14 Ethnography, Exegesis, and Jewish Ethical Reflection: from: Kin, Gene, Community
Author(s) Seeman Don
Abstract: The State of Israel has emerged as a leader in the use and development of new reproductive technologies. It is well-known for example, that Israel boasts more IVF clinics per capita than any other country in the world, and is one of the only nations to make this technology available at public expense to women without regard to their marital status or sexual orientation (Kahn 2000). More surprising perhaps is that Israel, where determinations of personal status and the legality of reproductive technologies are subject to veto by state-authorized religious authorities, specifically legalized donor insemination at least a decade before

Introduction from: Time and History
Author(s) Rüsen Jörn
Abstract: For most academics all over the world the concept of history is deeply influenced by the feature of historical studies as an academic discipline. The world is full of very different manifestations of history: oral narratives, monuments, exhibitions, museums, films, street names, advertisements, not to mention the manifold presentations of the past in literature, music, and the Fine Arts. Nevertheless, at least in the minds of the professionals, history is the realm of the work of the historians. And here we get the impression of a great similarity and uniformity. The professionals all over the world follow similar concepts and

CHAPTER 8 Inventions of Hyperbolic Culture from: Culture, Rhetoric and the Vicissitudes of Life
Author(s) Cintron Ralph
Abstract: On this stage of concrete, steel, and glass … the tallest letters in the world compose a gigantic rhetoric of excess in both expenditure and production … Unlike Rome, New York has never learned the art of

Book Title: Hannah Arendt and the Uses of History-Imperialism, Nation, Race, and Genocide
Publisher: Berghahn Books
Author(s): Stone Dan
Abstract: This collection does not seek merely to expound Arendt's opinions on these subjects; rather, it seeks to use her insights as the jumping-off point for further investigations - including ones critical of Arendt - into the ways in which race, imperialism, slavery and genocide are linked, and the ways in which these terms have affected the United States, Europe, and the colonised world.
Link: http://www.jstor.org/stable/j.ctt9qcjrb

Conclusion from: Hannah Arendt and the Uses of History
Author(s) King Richard H.
Abstract: Ironically for a thinker who has been accused—with some justification—of Eurocentrism, the issues Hannah Arendt addressed in The Origins of Totalitarianism(1951) and her work up to the early 1960s are as relevant to the “globalized” world of today as they were to the events of her own time. Already during World War II, Arendt had realized that the West was entering an era that demanded a fundamental rethinking of its basic concepts and traditions. In particular, she contended that “the idea of humanity” entailed the moral necessity of assuming “the obligation of global responsibility . . .

1 Introduction: from: Popular Historiographies in the 19th and 20th Centuries
Author(s) Paletschek Sylvia
Abstract: At this point in time, popular presentations of history are booming – not only in the Western world, but worldwide. Recent allusions to history as the ‘new gardening’ by a BBC representative¹ or its characterization as the ‘new cooking’ by historian Justin Champion (2008a) suggest that in Britain history-related television programmes are on their way to outdoing the highly successful gardening or cooking formats in terms of popularity. While this may be a slight exaggeration, the fact is that there has been a rising interest in history since the 1980s. From the second half of the 1990s this interest has

4 Understanding the World around 1900: from: Popular Historiographies in the 19th and 20th Centuries
Author(s) Bergenthum Hartmut
Abstract: Until today, popular world histories, apart from those of Leopold von

CHAPTER 10 Heroes, Celebrity, and the Theater in Fin-de-Siècle France: from: Constructing Charisma
Author(s) DATTA VENITA
Abstract: The author of these hyperbolic words is Rosemonde Rostand, describing the reactions to the dress rehearsal of her husband’s play Cyrano de Bergerac.¹ First presented on the Parisian stage on 27 December 1897, just two weeks prior to the publication of Émile Zola’sJ’Accuse, Edmond Rostand’sCyrano de Bergerachas become one of the most beloved and most often staged plays in the history of the French theater.² Not only did the play mark the birth of Cyrano as a national figure, it also announced the arrival of Rostand as a worldwide celebrity. Almost immediately, Rostand received the Legion of

CHAPTER 5 The Spellbinding Aura of Culture: from: The Rhetorical Emergence of Culture
Author(s) Streck Bernhard
Abstract: This blow by the “philosopher with the hammer” (Nietzsche himself) strikes at least two thousand five hundred years in which, after the discovery of the “naked” truth, it was contrasted with merely fictional worlds—and with the consequential demand that they should disappear. Jacob Taubes dubbed this program Abendländische Eschatologie(1991) and spoke in his last work of the prophetic dictate to replace “speaking” with “saying” (1995: 109)—the Yiddish “tachles,” or the truth of the word standing here in contrast to the Zarathustra as a parody of the Bible and other works of art. “Poets lie,” say intellectuals since

CHAPTER 8 Enhoused Speech: from: The Rhetorical Emergence of Culture
Author(s) Weiner James F.
Abstract: A recent fruitful direction in anthropological linguistics has been the resurrection of interest in language’s deictic features, its constant function of anchoring itself in time and space by way of grammatical markers that “gesture” toward reference points in the world (see, for example, Hanks 1990; Senft 1997). We have ample evidence, especially from Papuan and Austronesian languages, of the high proportion of spatial indices in speech. In this chapter, however, I would like to argue from the opposite direction: that it is also spatial and architectural practices that themselves contour and elicit certain forms of speech; that, rather than language

Book Title: Stardom in Postwar France- Publisher: Berghahn Books
Author(s): Holmes Diana
Abstract: The 1950s and 1960s were a key moment in the development of postwar France. The period was one of rapid change, derived from post-World War II economic and social modernization; yet many traditional characteristics were retained. By analyzing the eruption of the new postwar world in the context of a France that was both modern and traditional, we can see how these worlds met and interacted, and how they set the scene for the turbulent 1960s and 70s. The examination of the development of mass culture in post-war France, undertaken in this volume, offers a valuable insight into the shifts that took place. By exploring stardom from the domain of cinema and other fields, represented here by famous figures such as Brigitte Bardot, Johnny Hallyday or Jean-Luc Godard, and less conventionally treated areas of enquiry (politics [de Gaulle], literary [Francoise Sagan], and intellectual culture [Levi-Strauss]) the reader is provided with a broad understanding of the mechanisms of popularity and success, and their cultural, social, and political roles. The picture that emerges shows that many cultural articulations remained or became identifiably "French," in spite of the American mass-culture origins of these social, economic, and cultural transformations.
Link: http://www.jstor.org/stable/j.ctt9qcnmr

CHAPTER 5 On the Myth of Objective Research after Auschwitz: from: Dark Traces of the Past
Author(s) Grünberg Kurt
Abstract: These words by Theodor W. Adorno from his book chapter Meditationen zur Metaphysik(Meditations on Metaphysics) provide an inkling of the personal and collective abysses that may open when, albeit many years after “the deed,” but in the very country of the murderers, one undertakes to examine the legacy of the National Socialist extermination of the Jews; that is, when one gets involved with theLebenswelt(lifeworld) of Jews—survivors as well as their sons and daughters born after the Shoah, and on to the world of the Nazi perpetrators, along with their supporters, observers, andtheirchildren. Roughly sixty-five

INTRODUCTION TO PART III from: Human Nature as Capacity
Author(s) Rapport Nigel
Abstract: The two essays in Part III find human actors immersed in worlds of categories and things, of identities and relationships that take on classificatory forms. Indeed, in these chapters ethnographic attention is focused on the very thing-iness of human social existence: on our seeming modern fetish of inventing new things – ‘entifying’ – whereby life can become further specialized and commodified (Chapter 6); and on people treated as kinds of things, valued according to where they happen to have been born (Chapter 5). But it is also true to say that here are the human capacities to reflect on the

Book Title: Godless Intellectuals?-The Intellectual Pursuit of the Sacred Reinvented
Publisher: Berghahn Books
Author(s): Riley Alexander Tristan
Abstract: The Durkheimians have traditionally been understood as positivist, secular thinkers, fully within the Enlightenment project of limitless reason and progress. In a radical revision of this view, this book persuasively argues that the core members of the Durkheimian circle (Durkheim himself, Marcel Mauss, Henri Hubert and Robert Hertz) are significantly more complicated than this. Through his extensive analysis of large volumes of correspondence as well as historical and macro-sociological mappings of the intellectual and social worlds in which the Durkheimian project emerged, the author shows the Durkheimian project to have constituted a quasi-religious quest in ways much deeper than most interpreters have thought. Their fascination, both personal and intellectual, with the sacred is the basis on which the author reconstructs some important components of modern French intellectual history, connecting Durkheimian thought to key representatives of French poststructuralism and postmodernism: Bataille, Foucault, Derrida, Baudrillard, and Deleuze.
Link: http://www.jstor.org/stable/j.ctt9qcrr1

1 The Intellectual Pursuit of the Sacred from: Godless Intellectuals?
Abstract: The central goal of this book is to map the emergence, trajectory, and influence of a very particular kind of intellectual project that I call mystic Durkheimianism, which unites two seemingly very strange bedfellows: Durkheimian sociology and poststructuralism. An understanding of its existence and influence in the French intellectual world will contribute to a better understanding of some otherwise fairly mysterious facts in intellectual history. Moreover, there are to date no treatments of this important piece of the history of French social theory by a sociologist using sociological terms and tools, and I hope to contribute to the work of

3 The Scene of Durkheimian Sociology: from: Godless Intellectuals?
Abstract: We can date the period during which the core activity of the Durkheimians takes place roughly from 1896 to 1914. The first date is the year of the founding of the Annéeand Durkheim’s first meeting with Hubert through his nephew. The latter date marks the outbreak of World War I, and both Hertz and Durkheim died during the war, while Hubert had little more than half a decade to live following its conclusion. The period of the greatest influence of the Durkheimians, at least in terms of their presence and power in the university and publishing worlds and in

9 The Sacred in Durkheimian Thought II: from: Godless Intellectuals?
Abstract: In endeavoring to explain the fact that the Durkheimian religion cluster primarily wrote about primitive societies while other important members of the Durkheimian team, e.g., Maurice Halbwachs and François Simiand, concentrated on Western society, W. Paul Vogt argues that the religion cluster studied primitives in part because they had an attitude of “despair” regarding the modern world. They perceived something troubling about the contemporary situation in the West and attempted to use primitive societies as a means for pointing to what had been lost in the move to modernity (Vogt 1976: 43). According to this account, the religion cluster believed

Book Title: Practicing the Faith-The Ritual Life of Pentecostal-Charismatic Christians
Publisher: Berghahn Books
Author(s): Lindhardt Martin
Abstract: Over the past decades, Pentecostal-charismatic Christianity has arguably become the fastest growing religious movement in the world. Distinguishing features of this variant of Christianity include formal ritual activities as well as informal, experiential, and ecstatic forms of worship. This book examines Pentecostal-charismatic ritual practice in different parts of the world, highlighting, among other things, the crucial role of ritual in creating religious communities and identities.
Link: http://www.jstor.org/stable/j.ctt9qcrsh

Introduction from: Practicing the Faith
Author(s) Lindhardt Martin
Abstract: The worldwide growth and expansion of this form of Christianity has been paralleled within the last two decades by a significant growth in academic literature on the topic, fueling existing critiques of classical

3 Healing and Redomestication: from: Practicing the Faith
Author(s) Chong Kelly H.
Abstract: In the latter half of the twentieth century, South Korea has become home to one of the most vibrant Pentecostal—and Christian charismatic—movements in the world. By the 1980s, churches that identified themselves as Pentecostal have become, after Presbyterianism and Methodism, the third largest Protestant group in South Korea;¹ the most well known of these Pentecostal churches is the Yoido Full Gospel Church (affiliated with Assemblies of God) established and led by Pastor Cho (Paul) Yonggi in Seoul, considered to be one of the largest Protestant churches in the world with members estimated to be somewhere near a half

9 Quiet Deliverances from: Practicing the Faith
Author(s) Bialecki Jon
Abstract: In anthropological and sociological literature, charismatic Christianity is often thought through in experiential and embodied terms; this is particularly true of writing on the Vineyard, a Southern California–originated, worldwide denomination that sees itself as combining the best of both pentecostal and evangelical practice. Tracing its roots back to the “Jesus Movement” of the 1960s, the Vineyard is now a denomination that rejects its denominational status, presenting itself as a church-planting “movement.” The Vineyard, however, has effects that exceed its own body (denominational or otherwise): the Vineyard is seen as playing a vital role in the “Californianization” of American Protestantism

Book Title: Melanesian Odysseys-Negotiating the Self, Narrative, and Modernity
Publisher: Berghahn Books
Author(s): Josephides Lisette
Abstract: In a series of epic self-narratives ranging from traditional cultural embodiments to picaresque adventures, Christian epiphanies and a host of interactive strategies and techniques for living, Kewa Highlanders (PNG) attempt to shape and control their selves and their relentlessly changing world. This lively account transcends ethnographic particularity and offers a wide-reaching perspective on the nature of being human. Inverting the analytic logic of her previous work, which sought to uncover what social structures concealed, Josephides focuses instead on the cultural understandings that people make explicit in their actions and speech. Using approaches from philosophy and anthropology, she examines elicitation (how people create their selves and their worlds in the act of making explicit) and mimesis (how anthropologists produce ethnographies), to arrive at an unexpected conclusion: that knowledge of self and other alike derives from self-externalization rather than self-introspection.
Link: http://www.jstor.org/stable/j.ctt9qd3fk

Chapter 2 Self Strategies: from: Melanesian Odysseys
Abstract: In the previous chapter I attempted, using all the arts at my disposal, to convey to the reader how my field-site had impressed itself on my consciousness, and how I perceived daily life to be lived there. I presented the vignettes with little commentary, almost like pictures at an exhibition, but I also intended that they should serve to introduce the ethnography’s theoretical aim: to provide, by means of narratives, ‘portraits’ and elicitations, a concrete demonstration of people’s strategies as they negotiate their social world and their own place within it. Reversing the usual sequence, the second chapter will provide

Chapter 4 Narrating the Self II: from: Melanesian Odysseys
Abstract: The narratives in this chapter establish continuity with those in the previous one, by picking up the Kewa story from exactly the same place–in the midst of courtship, marriage and war. But immediately thereafter other features differentiate these narratives sharply from the earlier ones, both as biographical accounts and as philosophical views of the nature of the relationship of the self to its world. Four main features, expanded in the conclusion to this chapter, appear to follow sequentially and may themselves be stated as a narrative. The middle-aged people who tell their stories in this chapter straddle two worlds,

Introduction from: Grassroots Memorials
Author(s) Sánchez-Carretero Cristina
Abstract: On 13 October 2008, the initial global economic crash had just occurred, and people everywhere seemed to be in a state of shock about what had happened to the world. In the City of London, a memorial was created on a lamppost in front of the Bank of England. It was constructed with flowers, stuffed animals, and crosses and topped with a plaque representing a circle of bleeding roses and the text “In Loving Memory of the Boom Economy.” Letters were attached expressing grievances about what had happened and what was yet to come, like “R.I.P., Rest in Poverty.” It

Chapter 4 Memorializing Shooters with Their Victims: from: Grassroots Memorials
Author(s) Grider Sylvia
Abstract: In the past twenty-five years, the custom has developed to memorialize victims of tragedy and disaster by the creation of spontaneous shrines or performative memorials at or near the site, which has today become so common that Erica Doss calls the phenomenon “memorial mania” (Doss 2008b). Because of the emotional intensity of the context in which they are created, these shrines express the immediate prevailing local worldview. Generally, they are anonymous, communal creations that conform to community standards and mores. As one researcher remarked about the Columbine shrines, “Memorials are only as powerful as the community they seek to honor

Chapter 9 Street Shrines and the Writing of Disaster: from: Grassroots Memorials
Author(s) Fraenkel Béatrice
Abstract: First, I would like to put forward a general hypothesis that is, I think, corroborated by the various recent scholarly studies on grassroots memorials and spontaneous shrines. This phenomenon can be called a “new culture of disaster,” and it is currently shared by large numbers of people around the world. Beyond the specificity of each society, history, and religion, when a catastrophe strikes, people seem to draw on the same repertory of actions. For centuries, we have shared a common political activism in the form of demonstrations and strikes (Tilly 1986). But the public culture of disaster seems different for

Chapter 6 Camp Arrivals: from: The Train Journey
Abstract: The camps were not the destinations of promised resettlement. They were points of no return in a human-engineered system of death that polluted the landscape and survivors’ memories, with flames, smoke, and smell. Would not arrival at the camps offer relief from suffocation and stench in the trains? Preparations for arrival at the camp, and the process of unloading, prompted some deportees to return to the hopes they had when the journey began. But how could the promise of safe arrivals, of deportation as a journey of life, be securely carried into the camp world, considering the torments experienced in

CHAPTER 1 The Rhetoric Culture Project from: Culture and Rhetoric
Author(s) Strecker Ivo
Abstract: In a world whose imaginative processes and social structures are seemingly undergoing dramatic reconfiguration brought about by the technology of the Internet and other media, it may seem anachronistic to look for inspiration in rhetoric, which many would

CHAPTER 7 When Fair Is Foul and Foul Is Fair: from: Culture and Rhetoric
Author(s) Paul Anthony
Abstract: Shakespeare’s interest in the ways that rhetorical discourse and culture interact is expressed in his countless references to the similarity between living and acting, and in his fascination with the figures of the actor, the hypocrite, and the king, the man most conspicuously called upon to perform a part in the drama of life. The comparison of the world with the stage is of course an ancient one, and one that runs through all of English Renaissance drama from the mid-sixteenth century to 1642, the year the theaters were closed down, not to reopen until 1660. But it is a

Book Title: Protest Beyond Borders-Contentious Politics in Europe since 1945
Publisher: Berghahn Books
Author(s): Romanos Eduardo
Abstract: The protest movements that followed the Second World War have recently become the object of study for various disciplines; however, the exchange of ideas between research fields, and comparative research in general, is lacking. An international and interdisciplinary dialogue is vital to not only describe the similarities and differences between the single national movements but also to evaluate how they contributed to the formation and evolution of a transnational civil society in Europe. This volume undertakes this challenge as well as questions some major assumptions of post-1945 protest and social mobilization both in Western and Eastern Europe. Historians, political scientists, sociologists and media studies scholars come together and offer insights into social movement research beyond conventional repertoires of protest and strictly defined periods, borders and paradigms, offering new perspectives on past and present processes of social change of the contemporary world.
Link: http://www.jstor.org/stable/j.ctt9qd6qs

Chapter 11 Globalization and the Transformation of National Protest Politics: from: Protest Beyond Borders
Author(s) Hutter Swen
Abstract: Is globalization leading to a reconfiguration of political cleavage structures and mobilization in Western Europe at the beginning of the twenty-first century? And what are the specific consequences regarding protest politics? The following chapter presents key ideas of an ongoing research project* that puts globalization in a Rokkanean perspective.¹ It conceives the contemporary opening up of boundaries as a new critical juncture, which induces new structural cleavages, both within and between nation-states.² Using this perspective, the project tries to find novel answers to the transformation of national electoral and protest politics in a globalizing world.

Introduction: from: Narrating the Nation
Author(s) Berger Stefan
Abstract: Nation is narration.¹ The stories we tell each other about our national belonging and being constitute the nation. These stories change over time and place and are always contested, often violently so. Few paradigms in the realm of cultural sense-production have been as powerful as the national one, and the prominence of nationalism as an ideology and social movement in the world of today testifies to its continued and global appeal. The need for a better understanding of national narratives and how they have functioned from the early nineteenth century to the present day led the European Science Foundation to

Chapter 2 Drawing the Line: from: Narrating the Nation
Author(s) Lorenz Chris
Abstract: In December 1985 William McNeill presented a paper to the American Historical Association’s annual meeting. At the time McNeill, who had earned his fame with widely acknowledged books such as The Rise of the WestandPlagues and People,was president of the AHA and one of the pioneers of a kind of history which has since become known as ‘global history’ or ‘world history’. The title of his paper was as original as it was enigmatic: ‘Mythistory, or Truth, Myth, History, and Historians’. Published in the same year as a chapter in a volume entitledMythistory and Other Essays,

Book Title: Young Men in Uncertain Times- Publisher: Berghahn Books
Author(s): Dyck Noel
Abstract: Anthropology is particularly well suited to explore the contemporary predicament in the coming of age of young men. Its grounded and comparative empiricism provides the opportunity to move beyond statistics, moral panics, or gender stereotypes in order to explore specific aspects of life course transitions, as well as the similar or divergent barriers or opportunities that young men in different parts of the world face. Yet, effective contextualization and comparison cannot be achieved by looking at male youths in isolation. This volume undertakes to contextualize male youths' circumstances and to learn about their lives, perspectives, and actions, and in turn illuminates the larger structures and processes that mediate the experiences entailed in becoming young men. The situation of male youths provides an important vantage point from which to consider broader social transformations and continuities. By paying careful attention to these contexts, we achieve a better understanding of the current influences encountered and acted upon by young people.
Link: http://www.jstor.org/stable/j.ctt9qddtx

Chapter 1 “Shining” in Public: from: Young Men in Uncertain Times
Author(s) Lukose Ritty A.
Abstract: A wide-ranging contemporary set of conceptions tout India’s place in a globalizing world, particularly images and discourses increasingly popular since the early 1990s that proclaim India as an emerging global power. This is “India Rising,” as a recent magazine article puts it (Zakaria 2006). Reform policies that opened up the Indian economy to global market forces—colloquially known as “liberalization”—have significantly transformed the political, economic, and cultural landscape of India. Media representations of Third-World poverty, an uneducated, rural, and traditional society, and an inefficient and corrupt bureaucratic state—all backward or underdeveloped in comparison to the “modern” West—jostle

Chapter 6 In Search of a Transnational Historicization: from: Conflicted Memories
Author(s) Patel Kiran Klaus
Abstract: At first sight, any discussion about the need for a Europeanized perspective on Nazism seems to be superfluous. It is obvious that the Third Reich and the years leading up to it embrace events of European and even of world historical importance. Without the First World War and the Great Depression—two turning points not only in German, but also in European and even global history—the Nazis’ rise to power would have been quite improbable. At least as of 1933, Europe was eagerly observing developments within Germany that culminated in the most important and radical form of European fascism.

Introduction: from: The Great Tradition and Its Legacy
Author(s) Cherlin Michael
Abstract: The pre-eminent reference work in English on the history of music, The New Grove Dictionary of Music and Musicians, devotes a twenty-nine page article to musical Vienna. In the context of a reference work, a twenty-nine page article is fairly lengthy, yet the article is minuscule in comparison to the numerous separate articles on the musicians and music associated with that city.¹ Even if we were to restrict our comments to Vienna alone, the richness and complexity of that city’s contribution to the world of music could fill a library; a book length treatment could hardly do it justice. If

Chapter 15 Schoenberg’s Music for the Theater from: The Great Tradition and Its Legacy
Author(s) Cherlin Michael
Abstract: In several respects, Schoenberg was born in one world and died in another. The time and city of his birth, Vienna 1874, places Schoenberg in the capital of the Austro-Hungarian Empire toward the end of a century celebrated for its achievements in the arts and architecture, science, and commerce. Musically speaking, Vienna in the 1870s, 1880s, and 1890s was the city of the waltz, and of course, it was also a city whose high musical art was dominated by Johannes Brahms. Brahms, more than any other composer, forged the musical values of Schoenberg’s youth. The time and place of Schoenberg’s

1 Introduction: from: Academic Anthropology and the Museum
Author(s) Bouquet Mary
Abstract: The museum boom, with its accompanying objectification and politicisation of culture, finds its counterpart in expanding social scientific interest in the musealisation of culture. There is ample evidence that anthropologists are among those whose imaginations have been fired by the museum, over the past fifteen to twenty years.¹ However, this current of anthropological interest in museums is fairly recent ( seeAmes 1992), and it is certainly not evenly distributed around the academic world. Away from the mainlands of museum anthropology, there are still remote islands that appear to be untouched by these developments (cf. Gerholm and Hannerz 1983). The (re-)

5 Anthropology at home and in the museum: from: Academic Anthropology and the Museum
Author(s) Segalen Martine
Abstract: France has two national museums of general anthropology: the Musée de l’Homme, which covers the cultures and civilisations of the world; and for France, the Musée National des Arts et Traditions Populaires. These are in addition to specialist museums such as the Musée Guimet, which is devoted to oriental art. Anthropological museums seemed poised, at the beginning of the twenty-first century, for a new future. After long debate, a new Musée des Arts et Civilisations comprising the ethnographic collections of the present Musée de l’Homme (at Trocadéro) and Musée des Arts Africains et Océaniens (at the Porte Dorée, on the

8 Behind the scenes at the Science Museum: from: Academic Anthropology and the Museum
Author(s) Macdonald Sharon
Abstract: Between 1988 and 1990 I carried out ethnographic fieldwork in the Science Museum, London – Britain’s national museum of science and industry, generally acknowledged to be one of the world’s major science museums. Looking back, I can still feel the tremor of excitement I felt on first being permitted to go ‘backstage’ with my own key to use doors – half-hidden by displays – at the back of galleries leading to what seemed initially like a maze of footfall-echoey spiral staircases and further mysterious doors, behind the scenes. The world which I was exploring as an ethnographer was quite literally divided into ‘back

11 The art of exhibition-making as a problem of translation from: Academic Anthropology and the Museum
Author(s) Bouquet Mary
Abstract: This chapter addresses what are often seen as the practical issues of exhibition-making as a theoretical problem of translation – with all the transformative effects of moving between languages¹ – and as a didactic device. It begins by invoking anthropological concern about recent developments in the museum world. It goes on to consider how (what are often thought of as) technical aspects the process of making a temporary exhibition at the University of Oslo Ethnographic Museum were used as a didactic device. Finally, there is a discussion of how these technical matters fit into the theoretical operation of translation that exhibition-making involves.

12 Why post-millennial museums will need fuzzy guerrillas from: Academic Anthropology and the Museum
Author(s) Ames Michael M.
Abstract: Indian sociologist T. K. Oommen (1995: 141) observed several years ago how ‘We live in a world of endisms (end of history, geography, nature, ideology), pastisms (post-industrial, post-capitalist, post-modern) and beyondisms (beyond the nation state, beyond the Cold War) .... If endisms indicate a

Book Title: Between Educationalization and Appropriation-Selected Writings on the History of Modern Educational Systems
Publisher: Leuven University Press
Author(s): Vervenne Marc
Abstract: Advanced reader on the history of education Developments in educational systems worldwide have largely contributed to the modernization and globalization of present-day society. However, in order to fully understand their impact, educational systems must be interpreted against a background of particular situations and contexts. This textbook brings together more than twenty (collaborative) contributions focusing on the two key themes in the work of Marc Depaepe: educationalization and appropriation. Compiled for his international master classes, these selected writings provide not only a thorough introduction to the history of modern educational systems, but also a twenty-five year overview of the work of a well-known pioneer in the field of history of education. Covering the modernization of schooling in Western history, the characteristics and origins of educationalization, the colonial experience in education and the process of appropriation, Between Educationalization and Appropriation will be of great interest to a larger audience of scholars in the social sciences.
Link: http://www.jstor.org/stable/j.ctt9qdwdd

14 The Canonization of Ovide Decroly as a “Saint” of the New Education from: Between Educationalization and Appropriation
Author(s) Van Gorp A.
Abstract: If any Belgian educator belongs to the canon of the New Education, it is certainly Ovide Decroly (1871-1932). Particularly in southern Europe and in many Latin American countries,¹ the ideas and the work of this French-speaking Brussels doctor have been inspirational for a movement that projected itself worldwide—albeit in different modes—as the “child-oriented,” “progressive” alternative to the rigid, traditional school.² As recent research has shown,³ this movement manifested itself primarily by means of the development of its own language and discourse in which the “new school” was projected into a “new” society. However, ultimately, it turned out that

Book Title: Islam & Europe-Challenges and Opportunities
Publisher: Leuven University Press
Author(s): TIBI Bassam
Abstract: Dedicated to increasing our knowledge and awareness of the ever-growing diversity and pluralism of global society, Forum A. & A. Leysen has initiated an annual debate/lecture series, beginning with a focus on Islam in today's world and in Europe in particular. Seven well-known influential authorities - each an active participant in the public debate on the global role of Islam past, present and future - recently presented papers at the first Intercultural Relations Conference sponsored by Forum A.& A. Leysen. These important contributions, on the topic Islam and Europe: Challenges and Opportunities, are reprinted in this volume. Although each contributor speaks from his own distinctive point of view, a common message emerges from all seven texts: only dialogue - on the one hand between the West (countries that manifest themselves as Western Democratic constitutional states) and Islam, and on the other hand within and among societies historically identified with Islam- will overcome entrenched confrontation and negative animosity, engender new possibilities and understandings, and, by encouraging free and critical thinking, pave the way to social equity and the scientific innovation that, potentially, can lead to more prosperity. In the course of the conference all seven talks led to fascinating debates. This book includes the most important questions asked and the speakers' responses. Although the question of how to actually construct the dialogue remains unsettled, this ground-breaking book takes a giant step toward an answer.
Link: http://www.jstor.org/stable/j.ctt9qdwsq

Foreword from: Islam & Europe
Author(s) Leysen André
Abstract: Welcome to this Forum, established by the Catholic University of Leuven together with the Leysen family. The two founders have opted for the socially relevant theme of intercultural relations, and this year in particular the relations between the western and the Islamic worlds. The presence of so many participants confirms that we are dealing with a very current topic. Professor Foblets will chair the proceedings, which means we can be assured of a valuable experience and innovative inspiration.

Islam and Europe in the Age of Intercivilizational Conflict. from: Islam & Europe
Author(s) Tibi Bassam
Abstract: The deliberations and the entire reasoning undertaken in this lecture are based on two major assumptions. The first of which refers to the increasing significance of Islam in the new century, not only for the world at large¹ but also and in particular for Europe.²

Why we are so obsessed by Islam? from: Islam & Europe
Author(s) Ali Tariq
Abstract: In his book Islam: Past, Present and Future(2004), which is the final volume of a trilogy on the religions of the book – Judaism, Christianity and Islam – the German Catholic theologian and philosopher Hans Küng quotes Tariq Ali as an alternative voice on Islamic history and culture, as well as on the difficult interactions between today’s leading civilizations. Küng raises the question: “Why didn’t Islam, contrary to other world religions, such as Christianity and Judaism, witness a reformation? Why didn’t we have renewal at that time? This reformation would have taken place if Islamic culture in al-Andalus had

Book Title: Islam & Europe-Crises are Challenges
Publisher: Leuven University Press
Author(s): SHAH Prakash
Abstract: Within the framework of the Forum A. & A Leysen, several experts from in and outside the Muslim world contributed to this book. In Islam and Europe: Crises Are Challenges they discuss how dialogues between Islam and the West, with a focus on Europe, can be achieved. The various authors (legal scholars, political theorists, social scientists, and psychologists) explore in these collected essays such interrelated questions as: How much diversity is permissible within a liberal pluralistic democratic society? How strong are the implications of citizenship? What are equitable accommodations of contested practices? They argue for an adequate understanding of how Western Muslim communities in Europe experience their minority position and what needs to be done to improve their participation in European society. The second part of this volume is a collection of papers written around the work of Abdullahi Ahmed An-Na'im, who also makes his own contribution to the book. The Catholic University of Leuven awarded An-Na'im an honorary doctorate in 2009 on the theme of multiculturalism, intercultural relations and diversity. An-Na'im is recognized the world over as a leading expert in the area of religion and law, and as a human rights activist. Islam and Europe: Crises Are Challenges reinforces our sense that a better knowledge and awareness of the growing diversity of our society, and striving for harmonious relations between Islam and the West, are among the most important challenges of our time. With contributions by: Ahmed Aboutaleb, Durre S. Ahmed, Abdullahi Ahmed An-Na'im, Shaheen Sardar Ali, Mohamed Benzakour, Jean-Yves Carlier, Marie-Claire Foblets, Ziba Mir-Hosseini, Fouad Laroui, Bettina Leysen, Rashida Manjoo, Bhikhu Parekh, Mathias Rohe, Cedric Ryngaert, Prakash Shah. Other publication: Islam and Europe, Challenges and Opportunities
Link: http://www.jstor.org/stable/j.ctt9qf1dm

Penetrations: from: Islam & Europe
Author(s) Ahmed Durre S.
Abstract: Religious fundamentalism today is not restricted to Islam but is a powerful presence in all religions across the globe. In the Judaeo–Christian world, its rank and file comprise well–educated individuals living in, what are in many ways, post modern societies. Reflecting what is today part of a growing critique pointing to a ‘cultural crisis’ in and about modernity, one way or another, fundamentalism, as Habermas says, is ‘an exclusively modern phenomenon’ (2001). As such, modernity can be linked to a certain ‘mind set’ about how we think about self, others and the world at large. The idea of the

Resurrecting Siyar Through Fatwas? from: Islam & Europe
Author(s) Ali Shaheen Sardar
Abstract: This article seeks to explore the impact of the Iraq war on siyaror ‘Islamic international law’ from a range of Muslim perspectives by raising some critical questions and addressing these through the lens of a selection offatwassolicited by Muslims from a range of countries and continents, on the Iraq war and its implications for popular understandings ofsiyarandjihad. This article suggests that the Iraq war presents an opportunity to revisit and potentially revive historicalsiyarpronouncements of a dichotomous world,i.e., dar-al-harb and dar-al-Islam. I argue that in so doing, this discourse has invigorated the

The Indian Dimension of An-Na ‘Im’s Islam and the Secular State from: Islam & Europe
Author(s) Shah Prakash
Abstract: As a London LLM student in the early 1990s I recall An-Na ‘im’s writing (An-Na ‘im 1990a) as one of the few then available discussions of human rights not only within the Islamic world, but also more widely in non-Western contexts. At the time, the voice of non-Western jurisprudence, particularly in light of the universal claims of essentially Western concepts of human rights, was hardly heard and, even in the post-cold war period, this field is still not exactly replete with deeper reflections about the significance and relevance of human rights concepts and ideas for non-Western peoples. An-Na ‘im’s contributions

5 Three Puzzles Regarding the Moral Status of Synthetic Organisms from: Synthetic Biology and Morality
Author(s) Sandler Ronald
Abstract: An artifact is an entity designed and created by an intentional agent who is capable of imagining the world as it might otherwise be, evaluating the alternatives, and devising strategies for realizing them.¹ A living thing is artifactual, not natural, to the extent that it is designed and engineered by an agent. The difference between artifactual organisms and natural organisms is thus in their origins, and it is a matter of degree.

14 Black Bodies Swingin’: from: Soul
Author(s) Guillory Monique
Abstract: It is a curious phenomenon of over-determinism and excess that the largest flower in the world smells like rotting meat. On July 30, 1996, when the Titan arumplant bloomed at Kew Gardens in London, throngs of people filed past the unsightly blossom—a phallic monstrosity with a yellow pistil towering ten feet above a mound of fleshy, deep-purple petals. Apart from the botanical significance of the rare sprout, the flower’s appeal lies not in its anticipated beauty but rather in its vociferous odor, news of which has permeated the countryside like, well, a putrid stench. People drawn to the

Introduction from: A Politics of the Ordinary
Abstract: Ordinary life, the life-world, the everyday, the quotidian, the low, the common, the private, the personal—everybody knows what the ordinary is. The ordinary is what everybody knows. The ordinary gives us a sense of comfort; it allows us to make certain predictions about what will happen; it provides the context for the text we provide. The ordinary allows us to assume a certain constancy of life. It is reliable. We can count on it. The sun sets, the sun rises, another day of life begins. No matter what else happens, we live our lives in the manner of ordinary

3 Compensation from: A Politics of the Ordinary
Abstract: When we return from resignation to the world of society, we turn to a certain tradition of justice and injustice, though the principles by which people attempt to derive laws from claims of reason often obscure the idea that justice itself may be a tradition. But what does it mean to say that there is a tradition of modern justice? And what are its insufficiencies? Kafka’s question might not even be posed in reference to justice but only in reference to punishment, which surely must be something different, even metaphorically. Our most banal and common metaphor of justice is the

7. Gated Intellectuals and Fortress America: from: America's Education Deficit and the War on Youth
Abstract: A group of right-wing extremists in the United States would have the American public believe it is easier to imagine the end of the world than it is to imagine the end of a market society. Comprising this group are the Republican Party extremists; religious fundamentalists such as Rick Santorum, Ayn Rand disciples like Paul Ryan; and a host of conservative anti-public foundations funded by billionaires such as the Koch brothers.¹ Their pernicious influence has transformed the landscape of American political discourse into “fortresses of . . . one truth, one way, one life formula—of adamant and pugnacious certainty

10. Dangerous Pedagogy in the Age of Casino Capitalism: from: America's Education Deficit and the War on Youth
Abstract: All over the world, the forces of neoliberalism are on the march, dismantling the historically guaranteed social provisions provided by the welfare state, defining profit-making and market freedoms as the essence of democracy, and diminishing state regulation of the economy. At the same time that the forces of privatization, deregulation, and financial marketization tighten their grip on all aspects of society, the social state is transformed into the punishing state and increasingly violates civil liberties as part of an alleged war against terrorism. Echoing the ideology of Margaret Thatcher, advocates of neoliberalism appear secure in their dystopian vision that there

Book Title: The Lebanese Diaspora-The Arab Immigrant Experience in Montreal, New York, and Paris
Publisher: NYU Press
Author(s): Abdelhady Dalia
Abstract: The Lebanese are the largest group of Middle Eastern immigrants in the United States, and Lebanese immigrants are also prominent across Europe and the Americas. Based on over eighty interviews with first-generation Lebanese immigrants in the global cities of New York, Montreal and Paris, this book shows that the Lebanese diaspora - like all diasporas - constructs global relations connecting and transforming their new societies, previous homeland and world-wide communities. Taking Lebanese immigrants' forms of identification, community attachments and cultural expression as manifestations of diaspora experiences, Dalia Abdelhady delves into the ways members of Lebanese diasporic communities move beyond nationality, ethnicity and religion, giving rise to global solidarities and negotiating their social and cultural spaces.The Lebanese Diaspora explores new forms of identities, alliances and cultural expressions, elucidating the daily experiences of Lebanese immigrants and exploring new ways of thinking about immigration, ethnic identity, community, and culture in a global world. By criticizing and challenging our understandings of nationality, ethnicity and assimilation, Abdelhady shows that global immigrants are giving rise to new forms of cosmopolitan citizenship.
Link: http://www.jstor.org/stable/j.ctt9qfsc0

10 BRINGING THE MESSIAH THROUGH THE LAW: from: Religion Morality & the Law
Author(s) COVER ROBERT M.
Abstract: Law is a bridge in normative space. It connects the world we have to a world we can imagine. But there are many possible worlds and many ways to connect them. Not all these futures—not all the bridges to them—can plausibly be called

3. Modern Normative Jurisprudence from: Postmodern Legal Movements
Abstract: During the 1960s, modern legal thinkers sought to be more normative. They attempted to develop legal theories for instructing judges and lawyers on how to bring values of justice, fairness, social utility, etc., into their legal practices. Normative legal thought during the 1960s and 1970s was based on the conviction that legal theory and legal reason could make law more normative.¹ However, “despite its obvious desire to have worldly effects, worldly consequences, normative legal thought remains seemingly unconcerned that for all practical purposes, its only consumers are legal academics and perhaps a few law students—persons who are virtually never

12. Postmodern Jurisprudence from: Postmodern Legal Movements
Abstract: Postmodernism is an elusive idea that is not easily defined. Postmodernism is neither a theory nor a concept; it is rather a skeptical attitude or aesthetic that “distrusts all attempts to create large-scale, totalizing theories in order to explain social phenomena.” ¹ Postmodernists resist the idea that “there is a ‘real’ world or legal system ‘out there,’ perfected, formed, complete and coherent, waiting to be discovered by theory.”² As developed in linguistics, literary theory, art, and architecture, postmodernism is also a style that signals the end of an era, the passing of the modern age.³ It marks a certain “chronological

22 Home from: Keywords for Childrens Literature
Author(s) Reimer Mavis
Abstract: The word “home” comes into English through the Teutonic languages of northern Europe, carrying with it the multiple meanings of world, village, homestead, dwelling, and safe dwelling, as well as indicating a direction, as it continues to do in a phrase such as “go home.” The primary meaning in contemporary usages of the word is “the seat of domestic life and interests.” In this sense, the word is close to the Latin domus, from which the adjective “domestic” is derived. As well as referring to a building or place, however, “home” also refers to the quality of feelings associated with

34 Nature from: Keywords for Childrens Literature
Author(s) Hollindale Peter
Abstract: For the environmentalist and literary critic alike, “nature” has multiple meanings. The zoologist Colin Tudge (2005) observes that “ alldefinitions of nature are simply for convenience, helping us to focus on the particular aspect that we happen to be thinking about at the time.” Of the General Prologue to Chaucer’sCanterbury Tales(1387), the literary critic John F. Danby (1961) notes that for Chaucer, the word has three dimensions: Nature is a kind of goddess, the collective force of animate life; it is the material world of organic growth and change; and it is the responsive disposition in the hearts

44 Science Fiction from: Keywords for Childrens Literature
Author(s) Hastings A. Waller
Abstract: The term “science fiction” denotes a genre of imaginative literature distinguished from realism by its speculation about things that cannot happen in the world as we know it, and from fantasy by abjuring the use of magic or supernatural. In science fiction, all phenomena and events described are theoretically possible under the laws of physics, even though they may not at present be achievable. Stated in this way, it would appear that works belonging to the genre would be easily identifiable. However, critics of science fiction have struggled to find an adequate definition almost since the term was coined and

Book Title: Transcendent in America-Hindu-Inspired Meditation Movements as New Religion
Publisher: NYU Press
Author(s): Williamson Lola
Abstract: Yoga, karma, meditation, guru - these terms, once obscure, are now a part of the American lexicon. Combining Hinduism with Western concepts and values, a new hybrid form of religion has developed in the United States over the past century. In Transcendent in America, Lola Williamson traces the history of various Hindu-inspired movements in America, and argues that together they constitute a discrete category of religious practice, a distinct and identifiable form of new religion.Williamson provides an overview of the emergence of these movements through examining exchanges between Indian Hindus and American intellectuals such as Thomas Jefferson and Ralph Waldo Emerson, and illuminates how Protestant traditions of inner experience paved the way for Hindu-style movements' acceptance in the West.Williamson focuses on three movements - Self-Realization Fellowship, Transcendental Meditation, and Siddha Yoga - as representative of the larger of phenomenon of Hindu-inspired meditation movements. She provides a window into the beliefs and practices of followers of these movements by offering concrete examples from their words and experiences that shed light on their world view, lifestyle, and relationship with their gurus. Drawing on scholarly research, numerous interviews, and decades of personal experience with Hindu-style practices, Williamson makes a convincing case that Hindu-inspired meditation movements are distinct from both immigrant Hinduism and other forms of Asian-influenced or New Age groups.
Link: http://www.jstor.org/stable/j.ctt9qg57d

Book Title: Jewish Concepts of Scripture-A Comparative Introduction
Publisher: NYU Press
Author(s): Sommer Benjamin D.
Abstract: What do Jews think scripture is? How do the People of the Book conceive of the Book of Books? In what ways is it authoritative? Who has the right to interpret it? Is it divinely or humanly written? And have Jews always thought about the Bible in the same way? In seventeen cohesive and rigorously researched essays, this volume traces the way some of the most important Jewish thinkers throughout history have addressed these questions from the rabbinic era through the medieval Islamic world to modern Jewish scholarship. They address why different Jewish thinkers, writers, and communities have turned to the Bible - and what they expect to get from it. Ultimately, argues editor Benjamin D. Sommer, in understanding the ways Jews construct scripture, we begin to understand the ways Jews construct themselves.
Link: http://www.jstor.org/stable/j.ctt9qg58w

Chapter 5 Concepts of Scriptural Language in Midrash from: Jewish Concepts of Scripture
Author(s) Sommer Benjamin D.
Abstract: Virtually all Jewish conceptions of scripture since late antiquity grow up in the shadow of the rabbinic interpretations known as midrash. Whether by incorporating them, adapting them, or reacting to them, postrabbinic Jewish thinkers who studied the Bible lived in a conceptual world shaped by the midrash. To this day, the interpretations of the weekly biblical reading one hears from a darshan(a rabbi, teacher, or preacher who gives the sermon) in the course of synagogue worship¹ is likely to consist of a paraphrase of a passage from a midrashic anthology that treats the weekly reading; alternatively (if thedarshan

3 Post-Modern Wild Children, Falling Towers, and the Counter-Linguistic Turn from: The Disarticulate
Abstract: Most commentaries on the destruction of the Tower of Babel regard it as a second Fall, a fragmentation of the perfect language of naming that Adam conceived and so the beginning of the split between word and thing that brought into the world lying, ambiguity, irony, negation, artifice, the unconscious, ideology, the subject, the Other, and all the various woes and pleasures we now associate with language. In the Zohar we read that the biblical phrase “the whole earth was of one language” indicates that “the world was still a unity with one single faith in the Holy One” (253),

Book Title: 22 Ideas to Fix the World-Conversations with the World's Foremost Thinkers
Publisher: NYU Press
Author(s): Sakwa Richard
Abstract: The aftershocks of the 2008 financial crisis still reverberate throughout the globe. Markets are down, unemployment is up, and nations from Greece to Ireland find their very infrastructure on the brink of collapse. There is also a crisis in the management of global affairs, with the institutions of global governance challenged as never before, accompanied by conflicts ranging from Syria, to Iran, to Mali. Domestically, the bases for democratic legitimacy, social sustainability, and environmental adaptability are also changing. In this unique volume from the World Public Forum Dialogue of Civilizations and the Social Science Research Council, some of the world's greatest minds - from Nobel Prize winners to long-time activists - explore what the prolonged instability of the so-called Great Recession means for our traditional understanding of how governments can and should function. Through interviews that are sure to spark lively debate,22 Ideas to Fix the Worldpresents both analysis of past geopolitical events and possible solutions and predictions for the future.The book surveys issues relevant to the U.S., Europe, Asia, Africa, and the Middle East. Speaking from a variety of perspectives, including economic, social, developmental, and political, the discussions here increase our understanding of what's wrong with the world and how to get it right. Interviewees explore topics like the Arab Spring, the influence of international financial organizations, the possibilities for the growth of democracy, the acceleration of global warming, and how to develop enforceable standards for market and social regulation. These inspiring exchanges from some of our most sophisticated thinkers on world policy are honest, brief, and easily understood, presenting thought-provoking ideas in a clear and accessible manner that cuts through the academic jargon that too often obscures more than it reveals.22 Ideas to Fix the Worldis living history in the finest sense - a lasting chronicle of the state of the global community today.Interviews with: Zygmunt Bauman, Shimshon Bichler and Jonathan Nitzan, Craig Calhoun, Ha-Joon Chang, Fred Dallmayr, Mike Davis, Bob Deacon, Kemal Dervis, Jiemian Yang, Peter J. Katzenstein, Ivan Krastev, Will Kymlicka, Manuel F. Montes, Jose Antonio Ocampo, Vladimir Popov, Jospeh Stiglitz, Olzhas Suleimenov, Jomo Kwame Sundaram, Immanuel Wallerstein, Paul Watson, Vladimir Yakunin, Muhammad Yunus
Link: http://www.jstor.org/stable/j.ctt9qg8m2

Introduction from: 22 Ideas to Fix the World
Author(s) Dutkiewicz Piotr
Abstract: It is trivial at this point to state that the world is in crisis. The aftereffects of the most recent global financial crisis continue to have major implications for the lives of tens of millions of people around the world, just as they continue to influence the fate of policymakers, political systems, and corporate behavior. Myriad other global crises—of democracy, governance, ecology, and inequality, among others—all contribute to a precarious present. Quite simply, we live in uncertain times—in a sort of ‘inter-regnum’ between old and new ruling paradigms.

2 “Minority rights are a part of human rights” from: 22 Ideas to Fix the World
Author(s) Marchetti Raffaele
Abstract: A world-renowned expert on minority politics, Will Kymlicka delves into a number of aspects of his field in this revealing and ultimately hopeful conversation with Raffaele Marchetti. The political theorist sees inequality, both social and economic, as one of the main problems facing the modern world. He briefly traces the history of modern multiculturalism and argues that progress, albeit fragile, has been made globally through the proliferation of various iterations of the idea of human rights. Now, he argues, the challenge is to convince majority groups that social relations with minorities are not a zero-sum game and that society as

7 “We need to become a planet of gardeners … to make our cities function as integral parts of nature” from: 22 Ideas to Fix the World
Author(s) Day Joe
Abstract: A stalwart of the American left, Mike Davis is not known for pulling punches, and he does not hold back in a wide-ranging discussion that covers population growth, urban decay, the end of U.S. hegemony, and the need for utopian thinking. In connecting the proverbial dots between many of the existential problems facing the world, he argues that they create synergies among themselves. Throughout, Davis’s contention is that many of the ideas, models, and even technologies needed to address our various crises already exist but have often been forgotten, marginalized, or co-opted in the interests of profit and power. Davis

9 “Think communally” from: 22 Ideas to Fix the World
Author(s) Kulikov Vladimir
Abstract: In a rare interview, the Russian businessman and philanthropist Vladimir Yakunin shares his unique worldview with Vladimir Kulikov. Yakunin argues that the current global paradigm of human relations (interpersonal, international, and relating to the world’s environment and resources) is a predatory one. Eschewing mainstream critiques of capitalism, he argues that such predation occurs in both the East and the West. He suggests that predominant ideologies based on rampant individual consumption and the satisfaction of self-interest not only undermines social stability but can be harmful to capitalism itself. In opposition to what he terms “wild capitalism,” Yakunin proposes a focus on

10 “Recognize the structural crisis of the world-system” from: 22 Ideas to Fix the World
Author(s) Harris Kevan
Abstract: In a conversation that revisits and expands upon ideas that he has worked on throughout his career, Immanuel Wallerstein reflects on a world-system in crisis. He explains the origins and current applications of his seminal notion of a world-systems analysis and applies it to the current geopolitical landscape. He argues that U.S. hegemony is indeed in decline, and much more visibly so today than in past decades, but that this decline should not be thought of as precipitous, nor should the United States be thought of as no longer a leading world power. On the other hand, the fate of

11 “Re-create the social state” from: 22 Ideas to Fix the World
Author(s) Sala Vincent Della
Abstract: In this challenging discussion with Vincent Della Sala, the sociologist Zygmunt Bauman focuses on the state of flux—the interregnum—in which the world finds itself. He suggests that we are seeing an increasing separation between politics and power, between the means available to enact change and the vastness of the problems that need to be addressed. In this new world, we are living through what he terms a liquid modernity, where change is the only constant and uncertainty the only certainty. This is a world with no teleology but also one far from an end of history. In this

13 “Understand that power is diffuse and change is constant” from: 22 Ideas to Fix the World
Author(s) Marchetti Raffaele
Abstract: A preeminent expert on international political economy, Peter Katzenstein offers a nuanced analysis of the current state of world power. Shying away from both misplaced optimism and economic apocalypticism, he argues that the main trend facing the modern, crisis-riddled world is a diffusion of power around the globe and among a range of actors on the international stage. Starting from such an actor-based approach, he argues that many of the woes facing the world today were not caused by concepts like “the market” or “the crisis” but rather by a set of interactions among actors. Indeed he suggests that the

17 “People who want to change things must keep pushing for change” from: 22 Ideas to Fix the World
Author(s) Pabst Adrian
Abstract: Manuel F. Montes brings a wealth of academic knowledge and a long list of credentials at various international and intergovernmental organizations to bear on the current economic crisis in this discussion with Adrian Pabst. He argues that the Asian crisis of 1997 was in many ways a “dress rehearsal” for the current global crisis and was barely confined to the developing world. In the case of both crises, he suggests, the problem was both a massive deferral on matters political and economic to the financial sector and the foisting of excessively large loans on creditors by rapacious financiers. The current

21 “Because the Chinese growth model became so successful in ensuring catch-up development it has become extremely appealing in the developing world” from: 22 Ideas to Fix the World
Author(s) Dutkiewicz Piotr
Abstract: Vladimir Popov brings decades of policymaking and analytical experience to bear on the current state of the global economy. He argues that while the global economy is highly unstable, capitalism itself is not in crisis. In fact he suggests that there have been periods in recent history when socioeconomic instability has been greater than today. On the other hand, he points to the dramatic decrease in the power of labor and growing social inequality in developed and developing world, as well as the continuing underregulation of finance, as worrisome aspects of the contemporary state of Western capitalism. Looking to the

Book Title: Religious Imaginaries-The Liturgical and Poetic Practices of Elizabeth Barrett Browning, Christina Rossetti, and Adelaide Procter
Publisher: Ohio University Press
Author(s): DIELEMAN KAREN
Abstract: Religious Imaginariesexplores liturgical practice as formative for how three Victorian women poets imagined the world and their place in it and, consequently, for how they developed their creative and critical religious poetics. In doing so, this new study rethinks several assumptions in the field: that Victorian women's faith commitments tend to limit creativity; that the contours of church experiences matter little for understanding religious poetry; and that gender is more significant than liturgy in shaping women's religious poetry.Exploring the import of bodily experience for spiritual, emotional, and cognitive forms of knowing, Karen Dieleman explains and clarifies the deep orientations of different strands of nineteenth-century Christianity, such as Congregationalism's high regard for verbal proclamation, Anglicanism and Anglo-Catholicism's valuation of manifestation, and revivalist Roman Catholicism's recuperation of an affective aesthetic. Looking specifically at Elizabeth Barrett Browning, Christina Rossetti, and Adelaide Procter as astute participants in their chosen strands of Christianity, Dieleman reveals the subtle textures of these women's religious poetry: the different voices, genres, and aesthetics they create in response to their worship experiences. Part recuperation, part reinterpretation, Dieleman's readings highlight each poet's innovative religious poetics.Dieleman devotes two chapters to each of the three poets: the first chapter in each pair delineates the poet's denominational practices and commitments; the second reads the corresponding poetry.Religious Imaginarieshas appeal for scholars of Victorian literary criticism and scholars of Victorian religion, supporting its theoretical paradigm by digging deeply into primary sources associated with the actual churches in which the poets worshipped, detailing not only the liturgical practices but also the architectural environments that influenced the worshipper's formation. By going far beyond descriptions of various doctrinal positions, this research significantly deepens our critical understanding of Victorian Christianity and the culture it influenced.
Link: http://www.jstor.org/stable/j.ctt9qgk5t

CHAPTER FIVE “THE ONE DIVINE INFLUENCE AT WORK IN THE WORLD” from: Religious Imaginaries
Abstract: This chapter once again suggests that sustained practices have a powerful formative effect on how we imagine the world and our place in it and, consequently, on how we talk or write about it. As did Barrett Browning and Rossetti within their respective traditions, Adelaide Procter developed a poetic aesthetic and practice deeply informed by her worship. While the few critics to take up study of Procter’s poetry in recent years have noted Procter’s commitment to Roman Catholicism and its importance for her poetry, no one has thoroughly investigated the precise configurations of this Catholicism or considered it as generating

ONE Introduction from: Re-imagining child protection
Abstract: Social workers are charged with entering the lives and moral worlds of families, many of whom have routinely experienced disrespect, and have longstanding histories of material and emotional deprivation. In entering such lives, social workers share with those they encounter universal experiences of loss and disappointment. However, there are additional issues that arise in the course of doing such a job involving the making of decisions that bring pain and hurt as well as joy and support with consequences that can endure for generations. This dual mandate (often known as care and control) is one to be treated with humility

Book Title: Communities in Dispute-Current Scholarship on the Johannine Epistles
Publisher: SBL Press
Author(s): Anderson Paul N.
Abstract: Presenting the best work on the Johannine Epistles from a world-class gathering of scholars
Link: http://www.jstor.org/stable/j.ctt9qh1w6

The Cosmic Trial Motif in John’s Letters from: Communities in Dispute
Author(s) Köstenberger Andreas J.
Abstract: The cosmic trial motif is one of the most important yet often neglected overarching themes in the Johannine corpus. This neglect is particularly regrettable, because the cosmic trial motif provides an overarching framework for John’s entire theology and is able to serve as the integrative framework for many other Johannine motifs, such as those related to witness, the world, truth, and judgment.

The Significance of 2:15–17 for Understanding the Ethics of 1 John from: Communities in Dispute
Author(s) Loader William R. G.
Abstract: My initial reaction in returning to 1 John 2:15–17 after investigating attitudes towards sexuality in the New Testament and early Judaism was to see here a reflection of the view expressed in Mark 12:25 and, I believe, presupposed by Paul, that in the age to come there would be no place for sexual desire and sexual relations, for “the world and its desire are passing away” (ὁ κόσμος παράγεται καὶ ἡ ἐπιθυμία αὐτοῦ, 1 John 2:17).¹ This need not imply a negative stance towards sexual desire in itself as part of God’s creation. It is just that in the

Position Reversal and Hope for the Oppressed from: Latino/a Biblical Hermeneutics
Author(s) Spencer Aída Besançon
Abstract: Two reasons come readily to mind. The first has to do with certain not-always-stated beliefs that women do not affect the world of thought. For example, Thomas De Quincey writes: “Woman, sister, there are some things which you do not execute as well as your

The Challenges of Latino/a Biblical Criticism from: Latino/a Biblical Hermeneutics
Author(s) Dupertuis Rubén R.
Abstract: The term challengesin the title of this essay has a number of possible references, some of which are very personal. I was in graduate school working diligently to understand the Acts of the Apostles in the context of rhetorical training and education in the larger Greco-Roman world when I encountered an essay by Fernando Segovia (1995a) in which he critiques the methods that were at the very core of what had, up to that point, been my introduction to biblical and early Christian studies. My reaction was twofold.

1 Focusing on Scientific Understanding from: Scientific Understanding
Author(s) EIGNER KAI
Abstract: In the eyes of most scientists, and of educated laypeople, understanding is a central goal of science. In the past centuries scientific research has enormously increased our understanding of the world. Indeed, it seems a commonplace to state that the desire for understanding is a chief motivation for doing science. But despite the prima facie plausibility of these claims, it is not so clear what their precise content is. What do we mean when we say that scientists understand, for example, global climate change? What is involved in achieving scientific understanding of phenomena, be they the origin of the universe,

2 Understanding and Scientific Explanation from: Scientific Understanding
Author(s) DE REGT HENK W.
Abstract: In 1948, physicist Erwin Schrödinger delivered the Shearman Lectures at University College London. In 1954, these lectures were published as Nature and the Greeks. In this book Schrödinger argues that science, since it is a Greek invention and is based on the Greek way of thinking, is “something special,” that is, “it is not the only possible way of thinking about Nature.” Schrödinger then poses the following question: “What are the peculiar, special traits of our scientific world-picture?” and he answers it immediately by stating: “About one of these fundamental features there can be no doubt. It is the hypothesis

introduction. from: Liberalism at Its Limits
Abstract: ON THE MORNING of September 11, 2001, the twin towers of the World Trade Center collapsed under the impact of two airplanes piloted by members of Al Qaeda, an Islamic organization. In disbelief, the whole world watched the images of these two planes that struck the U.S. security system at its real and symbolic financial heart in rapid succession—images that were transmitted relentlessly by CNN throughout that entire day and for days and years to come. Astonishment, fear, and outrage colored the most immediate reactions at home. Two simple words—terror and terrorism—covered the entire semantic field in

1 Cultures, Nations, Differences: from: Liberalism at Its Limits
Abstract: AT THE CLOSE of the twentieth century, the demise of socialism and the victory of capitalism as a one-world system drove the world into a deep conservative recoil.¹ The long march toward a utopian world came to a full stop, and the drift to globalization held sway apparently uncontested. Severely shaken by its untenable identification with socialist politics, Marxism lapsed from the ideology of liberation to just another classical German philosophy, and the struggle for social justice came to be relocated at the heart of liberalism.² Socially concerned liberal scholars turned their gaze inward to seriously reconsider the tenets of

7 The Perverse Heterosexual from: Liberalism at Its Limits
Abstract: THE NUMBER OF articles, books, films, pictures, paintings, and theatrical productions concerning the women assassinated in Ciudad Juárez grows steadily.¹ This is due not only to the bemusing and menacing nature of this massive event that bewilders scholars but also to the intuition that it constitutes a symptom of overriding importance of events to come and constitutes one of the patterns of governmentality in the postmodern world. Without packing everything into a convenient catchall explanation, it can be said that evidence of this menace can be found in the murders of women in other areas of Mexico, such as Baja

Series Editors’ Foreword from: Barcelona
Abstract: Over recent decades the traditional ‘languages and literatures’ model in Spanish departments in universities in the United Kingdom has been superceded by a contextual, interdisciplinary and ‘area studies’ approach to the study of the culture, history, society and politics of the Hispanic and Lusophone worlds – categories that extend far beyond the confines of the Iberian Peninsula, not only in Latin America but also to Spanish-speaking and Lusophone Africa.

Chapter 2 On the Starfish Road: from: Barcelona
Author(s) FORCER STEPHEN
Abstract: Either implicitly or directly, the considerable body of published research that now exists in the area of surrealism and Spain variously problematizes, modifies or embodies two potentially contradictory positions that are particularly relevant to Catalonia. The first position is based on the assumption of an uncommonly favourable national predisposition towards surrealism: blessed with a built-in propensity to produce ‘rebellious individualism’, Spain, in the words of Salvador Dalí, enjoys distinction as ‘the most irrational and the most mystic country in the world’ (Dalí, 1990, p. 127), leaving the Spanish themselves ideally placed to make what Robert Havard calls ‘good – or

Chapter 13 A Broken Mirror? from: Barcelona
Author(s) WILSON ANNA
Abstract: As explored in many chapters in this volume, the Barcelona cityscape is a contested space, caught up in conflicting discourses that interlink cultural identity and power. Capital of Catalonia and home to the Catalan regional government, Barcelona is the vortex of debates that question both the Catalan relationship to the Spanish state and to the wider European and world communities. It is these power struggles which will be brought into focus in this chapter, in so far as they have been compounded by the increasingly problematic location of identity in the context of a postmodern, global city. Any sense of

The Return to the Story from: French Fiction into the Twenty-First Century
Abstract: In an interview marking the publication of La Possibilité d’une île(2005), Michel Houellebecq, France’s best-selling literary novelist and the only writer of his generation to achieve major fame beyond the French-speaking world, told theNouvel Observateur: ‘You must believe that I count myself in the tradition of those French writers who ask questions of today’s world and do not renounce Balzacian narration.’¹ Frédéric Beigbeder, author of similarly provocative and successful critiques of contemporary mores, recalls in his 9/11 memoir,Windows on the World, meeting Alain Robbe-Grillet, then aged 80, near the scene of the attacks:

Series Editors’ Foreword from: The Brazilian Road Movie
Abstract: Over recent decades the traditional ‘languages and literatures’ model in Spanish departments in universities in the United Kingdom has been superseded by a contextual, interdisciplinary and ‘area studies’ approach to the study of the culture, history, society and politics of the Hispanic and Lusophone worlds – categories that extend far beyond the confines of the Iberian Peninsula, not only in Latin America but also to Spanish-speaking and Lusophone Africa.

Chapter Nine Sertão as Post-National Landscape: from: The Brazilian Road Movie
Author(s) DENNISON STEPHANIE
Abstract: When Cinema aspirinas e urubus(Cinema, Aspirins and Vultures) was released in 2005 it garnered almost immediate critical support and approval, and prompted one reviewer, perhaps rather dramatically, to declare it to be ‘a watershed’² and ‘a paradigmatic film within recent Brazilian cinema’.³ First-time feature-film maker Marcelo Gomes who, along with co-scriptwriters Karim Ainouz and Paulo Caldas, make up a new(ish) generation of talented cineastes who hail from the Brazilian north-east⁴ and who are recognized for their technical confidence and storytelling ability, was praised for producing the kind of small film with big implications so dear to aficionados of world

Introduction: from: Saul Bass
Abstract: The Forty-First Academy Awards ceremony took place on 14 April 1969 at the Dorothy Chandler Pavilion, on what used to be Bunker Hill in downtown Los Angeles. It was the first Oscar ceremony to be broadcast worldwide and the first held at that location. As usual, it was a star-studded affair. Katharine Hepburn was nominated as best actress for the second year in a row, this time for The Lion in Winter, an award she would have to share with Barbra Streisand forFunny Girl—the only time there has been a tie in this category. Saul and Elaine Bass,

5 The Urban Landscape from: Saul Bass
Abstract: Saul Bass lived in New York City until 1946, when he was twenty-six years old. At the time, it was still the most modern urban environment in the world. Indeed, going back to the turn of the twentieth century, European and American modernists considered New York the modern city par excellence. Walt Whitman sang its praises in his poem “Mannahatta,” first published in the 1860 edition of The Leaves of Grass: “High growths of iron, slender, strong, splendidly uprising toward clear skies.” Paul Strand, Alfred Stieglitz, and Alvin Langdon Coburn captured not only the explosion of skyscrapers before World War

6 Journeys of Discovery: from: Saul Bass
Abstract: A journey takes one to new places and allows one to see new things. Travel broadens horizons, changes perspectives, forces new points of view through the unavoidable confrontation with previously unknown geographies, environments, and peoples through the simple act of perception. Seeing is therefore a form of knowledge. Travel (whether actual or virtual) and acquisition of knowledge about the world are indelibly linked. We tend to forget that before the twentieth century, individuals who were not members of the ruling class rarely traveled and had few concepts of what the world looked like beyond their own horizon. The invention of

CHAPTER 3 Idealism from: Externalism
Abstract: Suppose we separate mind and world in the manner prescribed by Cartesian internalism. A mind is an interiority: mental phenomena are located exclusively inside the skin of any organism that possesses them, and possession of such phenomena by a creature is logically independent of whatever exists or occurs in the world outside that skin. Then we are immediately presented with a problem, one that has been and continues to be enormously influential. It is sometimes called the matching problem.The matching problem, then, is a direct result of the sort of separation of mind and world essential to Cartesian internalism.

CHAPTER 6 Content externalism from: Externalism
Abstract: As we saw in Chapter 3, what Kant referred to as his “Copernican revolution” in philosophy was motivated by the matching problem.According to Kant, if our knowledge-acquiring faculties are capable of yielding knowledge of the world, as they certainly seem to be, then this must be because they must, in some way, match up to the world. There must be some sort offitormatchbetween the nature of our knowledge-acquiring faculties and the nature of the world. The question of how knowledge is possible, then, translates into a question about how this matching can occur. Kant’s answer

CHAPTER 11 Externalist axiology from: Externalism
Abstract: The Cartesian tradition yields a very definite conception of what value– moral, aesthetic and so on – must be. Or, rather, it yields a specific framework of possibilities for the sort of thing value must be. The view of the mind as essentially an interiority – something located entirely inside the skins of mental subjects – presents us with a stark choice when trying to understand the nature of value. Either value must derive from the inside – from the activities of the mind – or it must exist on the outside, objectively present in the world independently of those activities. Broadly speaking, the former

6 Importation, Deprivation, and Susceptibility: from: Tuberculosis Then and Now
Author(s) WELSHMAN JOHN
Abstract: Tuberculosis is now acknowledged as a global health catastrophe. A third of the world’s population are infected with the bacillus, eight million people develop active tuberculosis every year, and some two million die. With co-infection with HIV and the emergence of drug-resistant strains that have led in turn to the adoption of the who Directly Observed Therapy, Shortcourse (dots) strategy, tuberculosis has “apparently made a resurgence almost everywhere in the world.”¹ This includes in sub-Saharan Africa, in the former Soviet Union and Eastern Europe, in South America, and in New York and London. In their study, Matthew Gandy and Alimuddin

10 At Home in the Colonies: from: Tuberculosis Then and Now
Author(s) VALIER HELEN
Abstract: Attitudes towards and treatment of communicable diseases changed considerably during the 1950s. New anti-malarials, the unprecedentedly powerful antibiotic penicillin, and the new anti-tuberculosis drugs were finally demonstrating the staggering – but as yet unfulfilled – potential of chemotherapy to challenge some of the world’s most intransigent disease problems.¹ With the introduction of effective combined chemotherapy treatments, for instance using streptomycin, para-amino-salicylic acid (PAS), and isoniazid, came dreams of the total eradication of tuberculosis (a disease that though already in steep decline across the developed world was on the increase in many poorer countries). Chemotherapies promised treatments and cures for a range of

The Measure of Expression: from: Chora 1
Author(s) Bédard Jean-François
Abstract: It was not until the publication in 1933 of Emil Kaufmann’s Von Ledoux bis Le Corbusierthat Jean-Jacques Lequeu was officially ushered into the world of architectural historiography.² Both in this book and in a later article,³ Kaufmann asserted that Lequeu and his colleagues Etienne-Louis Boullee and Claude-Nicolas Ledoux were important forerunners of early twentieth-century modernism. Other historians have analyzed Lequeu’s work since then, variously describing him as a romantic, a surrealist, a dadaist, a schizophrenic, and a pornographer; Philippe Duboy even called him the “pataphysical” alter ego of Marcel Duchamp.⁴ Beyond these differences of interpretation, all agree that Lequeu’s

Michelangelo: from: Chora 1
Author(s) Klassen Helmut
Abstract: When the image of the human body first appeared in Greek art, it was as an anthropomorphic projection by which unknown and ambiguous powers in the world were identified and could be recognized. Form and gestures, joined with a name, delineated a physiognomy that made apparent a characteristic mode of action and behaviour in the world.² More than a representation or picture of man, the image of the body was thus a mask or figure with which something invisible and ultimately unknown was grasped and made familiar. It was a construction that represented the achievement of a certain understanding of

Fictional Cities from: Chora 1
Author(s) Livesey Graham
Abstract: The practice of architecture in the postindustrial city is both a difficult and an essential task, given the conversion of the public realm into an alien and endless world of ambient images.¹ Through a brief examination of literary works by Bruno Schulz and André Breton, and the architecture of Aldo Rossi, this essay discusses the role that fiction and, hence, narrative can play in the redefinition of the contemporary city. To frame this inquiry, I will propose that there exists a hidden fictional and dialectical counterpart to the real city. This suggests the often overlooked role that narrative plays in

4 NEUSNER: from: Common Ground
Abstract: 2. God declared the world

21 GREELEY: from: Common Ground
Abstract: The Bible is a “tissue of metaphors.” So speaks Australian scholar Mark Coleridge. At one level the statement is unassailable: one can only describe God through metaphors, since God cannot be known directly and immediately in this world. The Bible is about God and therefore it depends on comparisons to tell us what God is like.

INTRODUCTION from: Reordering of Culture
Author(s) Ruprecht Alvina
Abstract: THE RECENT SIGNING of the North American Free Trade Agreement (NAFTA) between Mexico, the United States and Canada, the creation of the MERCOSURwith Argentina, Brazil, Paraguay and Uruguay as well as the regrouping of the greater Caribbean in the loosely formed Association of Caribbean States,¹ in preparation for eventual trade relations with the other countries of the Americas, are evidence that geographical, political and economic barriers are crumbling on this side of the Atlantic. The global “tectonic shift” currently transforming the world is leaving its mark on relations between Latin America, the Caribbean and Canada. However, analyses of these

TELL OUT KING RASTA DOCTRINE AROUND THE WHOLE WORLD: from: Reordering of Culture
Author(s) D.Yawney Carole
Abstract: This paper discusses the implications for the Rastafari movement, of its spread worldwide in the last two decades. It suggests that further opportunities for Rastafari mobilization, which began in Jamaica in the early 1930s, exist outside the Caribbean, especially in North America and United Kingdom. On the other hand, Rastafari communities abroad have to deal with pressures such as racism, criminalization, and commodification in more intense ways than in the Caribbean. The author argues that all these factors influence the shape that Rastafari takes outside the Caribbean, as well as at its point of origin. It suggests that the impact

LATIN AMERICAN WRITERS IN CANADA: from: Reordering of Culture
Author(s) Nomez Naïn
Abstract: THE PHENOMENON of the massive transplantation of Latin American intellectuals to other areas of the world, particularly to more economically developed countries, that began in the 1970s has generated a varied literature dealing with the problems of transculturation, exile, and the symbolic relationships of the individual with these diverse societies. Due to its specific original matrix of an English domaine belatedly converted into an independent nation state, Canada has a porous way of absorbing ethnic groups of diverse genesis without completely destroying them. At the beginning, some of the typical cultural traits of these groups were retained, but with time,

MESSAGE FROM THE CROSSROADS from: Reordering of Culture
Author(s) Urías Alfonso Quijada
Abstract: THE NOTION OF “CROSSROADS,” which in Spanish also has the figurative meaning of “dilemma” is associated with another closely related word, “labyrinth,” which in present times implies a pathway through a literary universe where Kafka, Borges, Hawthorne and Octavio Paz, author of The Labyrinth of Solitude,all serve as guides. I believe that as writers and poets become aware of their vocation, they discover a different world—of words, of the imagination—and that this discovery makes them appear strange to other people. They are perceived as having failed to adjust to a reality that is too harsh or alien

THE WRITER IN EXILE from: Reordering of Culture
Author(s) Urbanyi Pablo
Abstract: FOR ANYONE, ARTIST OR NOT, the experience of exile is bound to be upsetting to their happiness and well-being (if such things really exist). It matters little whether such an uprooting is the result of voluntary emigration in search of a better world or forcible banishment from one’s homeland. The loss of points of reference, of the feeling of belonging, combined with an abrupt break in the continuity and evolution of a person’s life, are overwhelming and can lead to an acute sense of disorientation and chaos, especially if the person is a writer.

AQUÍ ESTAMOS: from: Reordering of Culture
Author(s) Hazelton Hugh
Abstract: A NEW LITERATURE, la latino-québécoise,has put down roots in Quebec during the last two decades and is now bearing abundant fruit. Born from seeds transplanted from almost every part of Latin America, it is both an autonomous field of literary endeavour and a part of the worlds of Quebec and Canadian literatures. Over the last few years, it has increasingly appropriated its own space to grow and become part of the northern literary scene.

HAITIAN MUSIC IN THE GLOBAL SYSTEM from: Reordering of Culture
Author(s) Averill Gage
Abstract: FEW ISSUES HAVE GENERATED as much academic interest across disciplines in recent years as the process of globalization. The world’s economic, political, demographic, and socio-cultural geography has radically metamorphosed under the impact of technologies and media that shrink time and space in the quest for rapid turnover of capital (Giddens, 1990). Although the long-term effects of globalization on nation states, futures markets, and the drug trade, etc. are unclear at best, none of these approaches the complexities and the problematic status of cultural identity in the globalizing environment.

MYTH AND SIGNIFICAT1ON IN PERRY HENZELL’S THE HARDER THEY COME from: Reordering of Culture
Author(s) Yearwood Gladstone L.
Abstract: THE HARDER THEY COME (1971) is a chant of black dreams and frustrations. It is the story of a betrayal, the loss of innocence and the intrusion foreign values and technologies into the contemporary Caribbean. Writers Perry Henzell and Trevor Rhone craft a narrative about a mid-20th century Jamaican folk hero Ivanhoe ‘Rhygin’ Martin, whose mythic fight against the established order parallels the day-to-day struggle of society’s disenfranchised. In the film, Ivan is trapped between two worlds—the persistent poverty of Jamaica’s suffering underclass and an alluring metropolitan North American lifestyle. Eventually he dies because of this forced interface.

1 Gossip Girls: from: Reading Modern Drama
Author(s) ROACH JOSEPH
Abstract: Gossip is to modern drama what myth was to ancient tragedy. Gossip, like myth, offers playwrights a selection of favourite story types, well stocked with embarrassing details. Gossip, like myth, brings secrets into the public light, charming audiences with the socially cohesive pleasures of other people’s pain. Gossip, like myth, unites communities against deviance in the cause of normality or, with equal efficiency, against normality on behalf of popular subversion. Ancient myth, however, handing down the world-historical heritage of atrocious deeds, concerned itself primarily with relations of kinship; modern gossip, by contrast, retailing damaging new information pertaining to just about

10 The Pillowman and the Ethics of Allegory from: Reading Modern Drama
Author(s) WORTHEN W.B.
Abstract: Martin McDonagh’s 2003 play The Pillowmanallegorizes a key question about the meaning and purpose of art: what are its consequences in the world beyond the stage? Set in an interrogation room in an unnamed, apparently eastern-European totalitarian state, the play centres on the writer Katurian Katurian, whose violent short stories seem to have inspired a local wave of copy-cat crimes. As children, Katurian and his brother Michal had been the subject of a bizarre educational/artistic experiment. Their parents systematically tortured Michal to inspire their younger son’s storytelling skills. Katurian has become a writer and discovers that Michal has committed

3 Governing Affluence: from: Endless Propaganda
Abstract: Searching(1975) was an instance of shock advertising, sponsored by the British government, probably appearing courtesy of its Central Office of Information (COI). What the Americans had started spread to other parts of the advanced world (and sometime s beyond) in the course of the 1970s. There were differences. Corporate advocacy never reached the same proportions outside of the United States, though by the early 1980s it was sufficiently prominent in Canada to justify a special public affairs conference of luminaries from business, government, and academe.² Britain prohibited the brand of broadcast political advertising that the United States had come to

[PART III: Introduction] from: Endless Propaganda
Abstract: At the moment of his death, the philosopher-historian Michel Foucault (1926–84) was the premier theorist, at least in the western world, of those human sciences he had so often criticized.¹ His books, essays, lectures, interviews, and musings, many published or republished in a variety of editions and collections after he died, had challenged orthodoxies, fostered controversy, and inspired innovation in a range of disciplines.² There was a quality of the perverse about his views: he seemed to delight in arguing the contrary. The past became a topsy-turvy realm where that bright march of progress might now be revealed as

4 Healthy Bodies, or the New Paranoia from: Endless Propaganda
Abstract: Consider this litany of alarm. Smoking now kills more than ‘3 million people per year.’ Since 1950 cigarettes and the like have brought death to ‘more than 60 million people in developed countries alone.’ Tobacco use produces ‘a global net loss of U.S.$ 200 billion per year.’ In three or four decades the death rate should hit ‘10 million per year.’ These estimates came from a Web site of the World Health Organization (WHO) devoted to promoting World No-Tobacco Day, 31 May 1997. They justified the director’s declaring ‘a global public health emergency,’ and calling on governments and activists worldwide

6 Administered Minds, or Shaming the Citizenry from: Endless Propaganda
Abstract: Only in Singapore? Not so. Smiletypified a common brand of propaganda – call it ‘administrative advertising’ – used throughout the affluent world of the 1980s and 1990s. It was part of a much wider effort at social engineering in which marketing was only one tool (legislation was equally, if not more, important) used in efforts to program affluent populations. Authorities, and not just the state, set out to construct or reconstruct the citizen – his behaviour, her attitudes, their conducts – in way that suited some purpose or agenda. That priority inspired an assault upon the personal – or,

1962-4 from: Early Works on Theological Method 1
Abstract: Our first question will be, Does theology contain a theoretic element? By that I mean, Is it, at least in part, within the world of theory in the strict sense of that term? Does it involve the psychological differences illustrated by the story about Thales and the milkmaid? Does it involve the concern for rigor that is illustrated by Plato’s early dialogues, in which Socrates shows the Athenians that they do not know what

1962-7 from: Early Works on Theological Method 1
Abstract: After distinguishing types and groups of operations under the names of common sense, natural science, philosophy, belief, divine faith, and theology, we want to examine more closely the transition, the movement, from faith to theology. It is the type of movement that occurs from the world of common sense, community, the visible universe, to the world of theory.

1962 from: Early Works on Theological Method 1
Abstract: Lonergan: We spoke this morning about the world of common sense, the visible universe, the world of community that everyone knows all about. It sooner or later brings about, or leads to, or heads into what Georg Simmel in his Geschichtsphilosophiecallsdie Wendung zur Idee, the turn to the idea, the movement towards system, towards conceptualization.³ You not only have democracies but also people within democracies talking about what democracy is. This talk influences what in fact the democracy turns out to

1962 from: Early Works on Theological Method 1
Abstract: Lonergan: Horizon is the limit of the field of light or the limit of the penumbra beyond which there is just complete darkness – one can take it as either one. What lies within one’s horizon is what one can apprehend, choose, what one is willing to do, and what one has the necessary skills to do, whether it is in the world of common sense or the world of theory or the

1968-7 from: Early Works on Theological Method 1
Abstract: Religious values may be briefly referred to as values connected with, arising from, ultimate concern. Our conception of religion in that section on values had to do primarily with religion conceived in its roots, as simply ultimate concern, as authentic human existence with regard to God and God’s world. The primary and ordinary manifestation or expression of ultimate concern is not any technically formulated question about

1 Representations of War and the Social Construction of Silence from: Fighting Words and Images
Author(s) WINTER JAY
Abstract: The wrenching experience of war has occasioned commemorative practices of many kinds all over the world. Every one of them is framed by representations of war. Some are heroic, some filled with tragedy, some triumphalist, some angry, some resigned. Every one of them is incomplete, in that the visceral experience of combat, what Tolstoy called ʹthe actual killing,ʹ the smell of it, the taste of it, is irreproduceable. This stark and unavoidable fact means that all commemoration is metaphoric, or metonymic, or in some sense at a considerable remove from the subject – war – and its bloody remains. Many

4 Shifts in Identity and Awareness: from: Civility
Abstract: Thinkers of the Renaissance placed a certain amount of responsibility on the individual for his actions and moral behaviour. Many of the writings of Renaissance thinkers favoured a personal morality that was not dependent on religious edict. This was an important transformation in worldview and it facilitated the massive cultural changes that occurred as a result of the Protestant Reformation and then the Enlightenment. Both historical developments had the effect of weakening the religious foundations of courtesy and transforming it into a practice of responsible secular citizenship. Our understanding of these changes is important if we are to appreciate how

7 Multiculturalism from: Herder's Political Thought
Abstract: With the main tenets of Herder’s moral and political thought now outlined, this chapter applies the central principles of his ontology and his theories of language and culture to a number of issues that have arisen in contemporary political theory with respect to immigrant societies and long-standing communities. It is difficult to dispute that most states in the modern world are multi-cultural in a descriptive sense.¹ Despite the centralizing and homogenizing cultural policies of the modern ‘nation-state’ documented by scholars of nationalism like Gellner, many cultural minorities have been remarkably resilient. Typically states are as they were under the dynastic

Conclusion from: Herder's Political Thought
Abstract: Herder’s thought displays a richness and subtlety that with some notable exceptions has been inadequately appreciated in the Anglo-American tradition. There are now sufficient translations from which it is possible to obtain a far richer grasp of the complexity of his ideas, but there is still considerable work that needs to be done in this regard. This lack is itself indicative of the relatively scant scholarly attention paid in the English-speaking world to one of Germany’s most important thinkers of the eighteenth century. Despite the general acknowledgment of his profound influence on the development of a wide range of disciplines

Introduction from: Encyclopedia of Media and Communication
Author(s) Danesi Marcel
Abstract: In the late 1990s, at the threshold of the age of the internet in which we now live, two blockbuster movies provided remarkable insight into the state of the contemporary world. The first one was the 1997 James Bond movie titled Tomorrow Never Dies; the other one was the now cult 1999 movieThe Matrix. In the former, unlike the villains of previous Bond movies, an evil, deranged personage, a man called Elliot Carver, seeks control over the world through the manipulation of mass communications media. Carver has a ʹgeek criminal mindʹ and knows that by controlling what people see

Introduction from: Avant-Garde Canadian Literature
Abstract: In 1927, Europe and America’s avant-garde arrived in Toronto for a month-long exhibition of the strangest, most disturbing, most bizarre, and most exciting visual art being made anywhere in the Western world. The show included hundreds of works by 106 active, contemporary artists from twenty-three different countries, including work by cubists such as Pablo Picasso, Alexander Archipenko, Georges Braque, and Fernand Léger; Futurists like Wassily Kandinsky, Umberto Boccioni, and Joseph Stella; Dadaists like Marcel Duchamp, Kurt Schwitters, and Francis Picabia; Surrealists like Max Ernst, Hans Arp, and Joan Miró; and other avant-garde experimentalists like Joseph Albers, Paul Klee, and Piet

4 The eclipse of the middle way from: Merleau-Ponty and Marxism
Abstract: Sartre called Merleau-Ponty’s understanding of Soviet and world politics during the immediate post-war period ‘one-eyed’ while everyone else’s was blind.¹ Yet his recognition of the hazy and ambiguous forces at work in the world only prompted vilification from blind men who thought they saw things clearly. Humanisme et Terreur, Merleau-Ponty’s first extended reflection upon public affairs, provoked hostility from both left and right, a preview of how virtually all his political writings were to be received. Often, though, the criticisms of his contemporaries were the result of gross and perhaps wilful misunderstanding.

Chapter Seven THE PHILOSOPHERS’ ABSOLUTE from: French Existentialism
Abstract: The basic proposition is that the world is absurd because the atheist existentialists can see no sense in it.¹ This discovery of the world’s absurdity results partly from their method because Sartre affirms that

Foreword from: Man and His World/Terres des hommes
Author(s) Bradfield John R.
Abstract: The Noranda Lectures, delivered in the Du Pont of Canada Auditorium by worldrenowned scientists and scholars, constituted an outstanding feature of this great exhibition. Noranda Mines is proud to have been associated with this undertaking and we hope that the benefits deriving from the Lectures have made some contribution to mankind’s

Introduction from: Man and His World/Terres des hommes
Author(s) Hogg Helen S.
Abstract: FOR THE CONTRIBUTION of Noranda Mines to Expo 67, the Board of Directors decided to metamorphose some of the native copper and gold from the Canadian shield into jewels for the mind. These jewels include the thoughts of renowned philosophers and historians, and the penetrating insights of scientists into the details of man’s world.

Introduction from: Man and His World/Terres des hommes
Author(s) Dupuy Pierre
Abstract: I MET M. PAUL-HENRI SPAAK a few days after he had accepted, for the first time, the office of Foreign Minister of Belgium. It was at the time of the Manchukuo crisis, when the Japanese invaded the northern part of West China. This invasion then appeared to most as a distant struggle, with practically little consequence for the rest of the world. But men like M. Spaak already appreciated the full meaning of events. He knew this was the gong starting a storm that was bound to reach the West sooner or later.

Introduction from: Man and His World/Terres des hommes
Author(s) Robbins John
Abstract: DR. GUNNAR MYDRAL of Sweden has been a familiar and respected name among economists of the world for a generation. Indeed his name has been familiar to a very much wider circle of readers than just professional economists. The practical problems of men living together in a free society, in a peaceful world, have been foremost in his mind, and he has expressed himself concerning them in a way that the layman can understand.

An economist’s vision of a sane world from: Man and His World/Terres des hommes
Author(s) Myrdal Gunnar
Abstract: THE ECONOMISTS HAVE always constituted a fighting church with many sects. Our common religion was always rationality. My old teacher, fatherly friend, and predecessor in the chair of political economy at the Stockholm University, Gustav Cassel, gave his memoirs the title: In the Service of Reason.Even if most of his colleagues, then as now, would have learned to express themselves with more modesty, this is how they look upon themselves and their profession, and I am no exception. We always have the vision of a more rational organization of society, of a sane world.

Introduction from: Man and His World/Terres des hommes
Author(s) Bissell Claude
Abstract: THE NORANDA LECTURES have accepted the full implications of the theme of Expo, “Man and His World,” and have encompassed all of the disciplines that strive to explain man, the natural world at large around him, and the world he has created, either in physical form or in the more potent environment of idea and spirit. Two of the speakers are listed as economists. They are supported by political scientists, historians, philosophers, and by one literary critic and writer. It is not especially elegant to say that the crucial breakthroughs in human understanding must come in these areas. The must

Who is man? the perennial answer of Islam from: Man and His World/Terres des hommes
Author(s) Nasr Seyyed Hussein
Abstract: IN A WORLD EXHIBITION whose theme is Man and His World, La Terre des hommes, and which is devoted to a display of the different aspects of man’s life and activities, it is perhaps not futile to pause for a moment and pose the question who is this man to whom the world is said to belong, the world or the “earth” which he has conquered, yet is on the verge of destroying at the very moment when his conquest seems most complete. Modern man feels at home on earth, or rather would like to feel at home completely in

Progress: from: Man and His World/Terres des hommes
Author(s) Löwith Karl
Abstract: to unfold in the history of the spirit. Since this explication leads to more and more advanced stages, Hegel calls the principle of history in which reason develops in the world a “progress” in the consciousness of freedom. Both development

Introduction from: Man and His World/Terres des hommes
Author(s) Hicks Henry B.
Abstract: He has taught political science at Harvard since 1926, but has also lectured at other great centres of learning all over the world. He is president of the International Political

Introduction from: Man and His World/Terres des hommes
Author(s) Solandt O. M.
Abstract: ONE OF THE MOST DISTINCTIVE features of our times has been the rise of the scientistengineer to positions of importance, both in the management of industry and, more importantly, in the shaping of political events throughout the world. Dr. Augustus Braun Kinzel is the epitome of this dynamic and effective group of engineer-scientists who are supplying the technological leadership that has put the United States ahead of the world. He has also helped to supply the sane and friendly outlook that has made the United States such a good neighbour to Canada and to the world.

Industrial research: from: Man and His World/Terres des hommes
Author(s) Kinzel Augustus B.
Abstract: WE LIVE IN a changing world. This platitude was probably first uttered by Adam as he led Eve out of the Garden of Eden. As with all platitudes, the truth still holds. Research has brought about many of the changes. Organized research, which has itself been made possible by changes and increases in education, communication, and organization, has vastly accelerated the rate of change.

New trends in education from: Man and His World/Terres des hommes
Author(s) Petersen K. Helveg
Abstract: THE 1960s can be called the decade of education, because a great number of changes and reforms have taken place and are taking place all over the world, in order to meet the increasing demands from a society which itself is changing rapidly. This growing awareness of the role of education meets with increasing demands for well educated and specialized people. Governments realize that they have an obligation to provide the means for an efficient educational system. It is characteristic that parliaments and governments really begin to listen when shown that expansion in education provides for economic growth. Generally speaking,

Introduction from: Man and His World/Terres des hommes
Author(s) Gauvin William
Abstract: LINUS PAULING was born in Oregon and was educated at Oregon State College where he obtained a Bachelor’s degree in Chemical Engineering in 1922. The following year he married Ava Helen Miller. In addition to being a constant source of inspiration during the next forty-five years, Mrs. Pauling has, in recent times, become a collaborator in her husband’s work for world peace.

Science and the world of the future from: Man and His World/Terres des hommes
Author(s) Pauling Linus
Abstract: I SHALL DISCUSS the subject “Science and the World of the Future” in several ways. I shall first talk about some aspects of the progress of science during recent years, especially during the last fifty years, while I have been watching what has been going on and have also been taking part in it. I shall then attempt to make some efforts at a forecast about the progress of science in the future, what the impact of science on the world has been during recent decades, and, finally, what the impact of science might be on the world of the

How to fool the cell (antimetabolites and analogues) from: Man and His World/Terres des hommes
Author(s) Šorm František
Abstract: MAN AND HIS WORLD – the theme of this world exposition – must appeal to the mind and heart of every scientist. It is the very essence of science, and its historic mission, to explore the laws of the world which surrounds man, to learn to use these laws and through their use to govern the world for the benefit of man. Science frees humanity from blind dependence on the play of natural and social forces and opens the road to a happier future for coming generations. It is for this reason that the series of science lectures at this world exposition

Creative thinking in science from: Man and His World/Terres des hommes
Author(s) Yukawa Hideki
Abstract: MAN AND HIS WORLD is a theme which has many and immensely diverse aspects. Nobody can take up this theme in all its aspects. In this lecture I will confine myself to Man and His Science. Even this is too broad to be dealt with in a limited time. I shall further narrow the subject later on, but for awhile let us dwell on the role played by science in shaping the world as the environment of man.

Introduction from: Man and His World/Terres des hommes
Author(s) Herzberg G.
Abstract: PROFESSOR H. B. G. CASIMIR is known throughout the world for his fundamental contributions to theoretical physics. He was a student of the late Professor Ehrenfest at Leyden University in Holland. Ehrenfest was an extraordinary teacher who saw to it that his outstanding students had an opportunity to visit other centres of physics and meet the foremost workers in the field. I happened to be at Gottingen University thirty-eight years ago, at the time when Ehrenfest had come there for several weeks bringing along two young students, Casimir and Uhlenbeck. It was here that I had the first opportunity to

Book Title: The Unmaking of Home in Contemporary Art- Publisher: University of Toronto Press
Author(s): LAUZON CLAUDETTE
Abstract: In a world where the notion of home is more traumatizing than it is comforting, artists are using this literal and figurative space to reframe human responses to trauma. Building on the scholarship of key art historians and theorists such as Judith Butler and Mieke Bal, Claudette Lauzon embarks upon a transnational analysis of contemporary artists who challenge the assumption that ‘home’ is a stable site of belonging. Lauzon’s boundary-breaking discussion of artists including Krzysztof Wodiczko, Sanitago Sierra, Doris Salcedo, and Yto Barrada posits that contemporary art offers a unique set of responses to questions of home and belonging in an increasingly unwelcoming world. From the legacies of Colombia’s ‘dirty war’ to migrant North African workers crossing the Mediterranean, The Unmaking of Home in Contemporary Art bears witness to the suffering of others whose overriding notion of home reveals the universality of human vulnerability and the limits of empathy.
Link: http://www.jstor.org/stable/10.3138/j.ctt1whm8v6

Book Title: Kathleen Jamie-Essays and Poems on Her work
Publisher: Edinburgh University Press
Author(s): Falconer Rachel
Abstract: Kathleen Jamie's works are classics. No one can read Kathleen Jamie and remain indifferent or unchanged. Nationally acclaimed since her first major publications in the 1980s, Jamie stands out from other contemporary poets in her exceptional musicality, her strikingly unusual perspectives, her wry humour, translucent imagery, and hard-edged economy of expression. These 16 newly commissioned critical essays and 7 previously unpublished poems by leading poets make up the first full-length study of Kathleen Jamie's writing. The essays discuss all of her poetry collections, including The Queen of Sheba (1994), Jizzen (1999), Mr and Mrs Scotland Are Dead: Poems 1980-94 (2002), The Tree House (2004) and The Overhaul (2012), as well as her travel writing, including Among Muslims (2002), her nature writing, Findings (2005) and Sightlines (2012) and her collaborative work, including Frissure (2013), with artist Brigid Collins. Whether engaging with national politics, with gender, with landscape and place, or with humanity's relation to the natural environment, this volume demonstrates that Kathleen Jamie's verse teaches us new ways of listening, of seeing and of living in the contemporary world.
Link: http://www.jstor.org/stable/10.3366/j.ctt14brxr6

1. A Poetics of Listening from: Kathleen Jamie
Author(s) Lawrence Faith
Abstract: how the world sustains?

4. Transcending the Urban: from: Kathleen Jamie
Author(s) Bell Amanda
Abstract: Speaking in Enniskillen, Northern Ireland in August 2013, Kathleen Jamie remarked that her interest in writing about the natural world began a decade earlier, a reference to the 2004 publication of The Tree House.¹ However, the seeds of her ecological sensibility are evident in the 1994 collectionThe Queen of Sheba, which can be seen as the beginning of her mature work. Usually noted for its ‘various forensic critiques of modern Scotland’,² the collection can also be read as a paradigm for the development of an ecopoetics.

6. ‘An Orderly Rabble’: from: Kathleen Jamie
Author(s) Baker Timothy L.
Abstract: In a recent discussion of W. S. Graham, Natalie Pollard highlights what Graham terms the ‘difficulty of speaking from a fluid identity’, arguing that he ‘depicts a world in which words are not obediently representative, and language neither serves as a vehicle for self-expression, nor lends itself to autobiography’.¹ While a similar sense of flux and indeterminacy can be found throughout Jamie’s work, it is especially visible in Jizzen(1999). LikeThe Queen of Sheba,Jizzenhas often been approached in terms of its clear parallels between national and individual identity, particularly in relation to its focus on birth and

11. Nature and Embodiment in This Weird Estate from: Kathleen Jamie
Author(s) Collins Lucy
Abstract: In an essay entitled ‘Pathologies’, first published in Granta’s 2008 volume The New Nature Writing, Kathleen Jamie reflects on the role of the microscopic other in endangering human well-being and continuing life. Reconsidering her understanding of the term ‘nature’ in light of these thoughts, Jamie acknowledges the need to conceive of the body itself as a form of ecosystem: ‘It’s not all primroses and dolphins . . . [t]here’s our own intimate, inner natural world, the body’s weird shapes and forms, and sometimes they go awry.’¹ This ‘inner natural world’ is both complex and contingent, and developments at the interface

16. ‘We Do Language Like Spiders Do Webs’: from: Kathleen Jamie
Author(s) Johnston Maria
Abstract: Introducing Kathleen Jamie and Douglas Dunn at a poetry reading titled ‘The Friendship of Poets’ – part of the symposium Comparisons and Relations between Irish and Scottish Poetry Since 1890at Queen’s University Belfast in 2006 – the Northern Irish poet Michael Longley paid fitting tribute to Jamie as a poet of magnitude and metamorphosis, whose ‘generous, transfiguring imagination [. . .] takes in the world’.² ‘She has perfect pitch, a natural sense of cadence and verbal melody that helps to give her work the feel of organic inevitability’, Longley continued, making clear his profound appreciation for, and attentiveness to, Jamie’s sonorous,

1. A Poetics of Listening from: Kathleen Jamie
Author(s) Lawrence Faith
Abstract: how the world sustains?

Introduction from: Post-1990 Documentary: Reconfiguring Independence
Author(s) Pernin Judith
Abstract: The documentary field is arguably one of the most vibrant, challenging and creative areas in moving images today. In countries with well-established film and television industries, documentary production has been considerably revitalised since the late 1980s. From this period onwards, new distribution opportunities through specialised TV channels and circulation in both international film festivals and theatres have steadily ensured the vitality of both documentary TV programmes and feature-length documentaries. Simultaneously, the globalisation and popularisation of video and digital technologies around the world, and the concomitant development of video practices outside conventional cinema, have transformed the documentary form into a common

CHAPTER 3 A Space in Between: from: Post-1990 Documentary: Reconfiguring Independence
Author(s) Deprez Camille
Abstract: The first international wave of activist documentary cinema began around the late 1960s and the early 1970s, including in India. This was a time when filmmakers leaned towards more personal arguments about political and social issues, when documentaries moved away from observation and favoured intervention in society and when a new documentary practice and style developed, determined by low budgets and striking content. Later, in the 1990s to 2000s, the digital revolution brought further developments to this mode of filmmaking worldwide. In India, along with the market-driven satellite TV boom and privatisation of the sector of the early 1990s, it

‘Into Unknown Country’: from: Katherine Mansfield and Translation
Author(s) Harland Faye
Abstract: Between the mid-nineteenth and early twentieth centuries, a transition occurred in modern fiction as writers became increasingly reliant on the visual. In his study Fiction and the Camera Eye, Alan Spiegel argues that this new visual consciousness in the novel was symptomatic of the shift from a theological to a scientific understanding of the world, meaning that, in modern fiction, ‘truth’ can only be revealed through sensory experience rather than authorial intervention.¹ In an uncertain modern world, Spiegel suggests, an author is no longer an authority; the common practice of pausing action in the novel to allow for exposition was

4 THE LIVED GENOME from: The Edinburgh Companion to the Critical Medical Humanities
Author(s) Mahr Dana
Abstract: From a medical perspective, the genome can today be used primarily as a source of health information for diagnoses and prospective disease risk management. Gene therapy may be an option in the future. For scientists, the genome is the sum of an organism’s DNA molecules, which can be sequenced and used to explain heredity and development. What is a genome for those who have it in their bodies and who liveit? How do they make sense of it? What meanings are associated with the genome in their lifeworlds, where identities are formed and decisions taken in personal, family and

10 THE BODY BEYOND THE ANATOMY LAB: from: The Edinburgh Companion to the Critical Medical Humanities
Author(s) Allen Rachael
Abstract: I will never forget my first encounter with a corpse on entering the anatomy lab that day, unaware of the journey ahead and the profound influence these donors would have on my work as an artist. Inside here, I am grounded in a sense of belonging. Using my eyes as dissecting tools, I flay the layers of skin and fascia to reveal the inner world of strangers that are at once familiar and unknown. I am held in a momentary state of reverie.

14 TOUCHING BLIND BODIES: from: The Edinburgh Companion to the Critical Medical Humanities
Author(s) Olsén Jan Eric
Abstract: Changing ideas on the nature of and relationship between the senses in nineteenth-century Europe constructed blindness as a disability in often complex ways. The loss or absence of sight was disabling in this period, given vision’s celebrated status, and visually impaired people faced particular social and educational challenges as well as cultural stereotyping as poor, pitiable and intellectually impaired. However, the experience of blind people also came to challenge received ideas that the visual was the privileged mode of accessing information about the world, and contributed to an increasingly complex understanding of the tactile sense.

20 MAN’S DARK INTERIOR: from: The Edinburgh Companion to the Critical Medical Humanities
Author(s) Juler Edward
Abstract: Born of the sociocultural effervescence that swept through Europe in the years following the First World War, Surrealism represented a profound disillusionment towards the established intellectual order that it held responsible for the dehumanising and violent depths to which civilisation had so recently sunk.¹ Decrying the inadequacy of postwar philosophies and politics to deal with the new, brutalised world of the interwar period, the Surrealists loudly championed a revolution of perception by replacing the certainties of prewar thought with the unpredictable discontinuities of non-Euclidean geometry, the base materialism of Georges Bataille and, most especially, the dark visions of the human

21 NARRATIVE AND CLINICAL NEUROSCIENCE: from: The Edinburgh Companion to the Critical Medical Humanities
Author(s) Gallagher Shaun
Abstract: Science (from the Latin, scientia) originally meant knowledge, so that ‘natural science’ meant knowledge of the natural world and of its laws. The term has since come to mean empirical, experimentally acquired knowledge and, as such, refers to some of the most powerful tools we have for understanding the world and indeed our own physiology. Scientific medicine has led to huge improvements in outcomes from a variety of conditions, from infectious diseases to cancer and heart disease. These advances have come, largely, from a mechanistic or reductionist approach to illness, which focuses on putting the body, understood as a physical

23 VOICES AND VISIONS: from: The Edinburgh Companion to the Critical Medical Humanities
Author(s) Saunders Corinne
Abstract: A properly critical medical humanities is also a historically grounded medical humanities. Such historical grounding requires taking a long cultural perspective, going beyond traditional medical history – typically the history of disease, treatment and practice – to trace the origins and development of the ideas that underpin medicine in its broadest sense – ideas concerning the most fundamental aspects of human existence: health and illness, body and mind, gender and family, care and community.¹ Historical sources can only go so far in illuminating such topics; we must also look to other cultural texts, and in particular literary texts, which, through their imaginative worlds,

29 LANGUAGE MATTERS: from: The Edinburgh Companion to the Critical Medical Humanities
Author(s) Withington Phil
Abstract: Francis Bacon is famous today as one of the founding fathers of the so-called ‘scientific revolution’ of the seventeenth century. Although not an especially successful scientist himself, he was nevertheless the most eloquent and influential spokesperson for an approach to knowledge that promised to transform human understanding of both humanity and its relationship with the natural and social worlds.¹ The central features of this approach, as they emerged in Bacon’s own writings and the work of his protégés and associates after 1605, are equally well known. They include the importance of experiment, observation, and a sceptical attitude towards inherited wisdom

4 Interpreting Arabs: from: Imagining the Arabs
Abstract: When third/ninth-century Iraqi writers began their efforts to gather the many pieces into which memories of Islam’s rise had scattered, they imagined that Islam’s first believers all constituted a unified community of Arabs, and they set about assembling narratives of Islam’s rise into an Arab story. The sum of their writings had the seminal result of creating the impression that pre-Islamic Arabia was inhabited by ‘Arabs’. Akin to the construction of communal identities across the world, the Muslim-era writings obscured the Arab community’s origins in early Islam and cast Arabness back into a deep, ancient pre-history, cobbling memories of tribes,

2 The Ethics of Emmanuel Levinas from: Levinas, Ethics and Law
Abstract: Levinas’s philosophy could be described as a theory of subjectivity first, and a theory of ethics second. If this observation stands up, it does so not only with respect to conceptual focus, but also chronology: his early works barely mention ethics at all. His ideas sprang out of a vehement critique of philosophies of ontology, where ‘ontology’ came to be defined by Levinas somewhat idiosyncratically as the reduction of the other to the same via a conception of being.¹ His thinking is preoccupied with the question of how we understand ourselves in our place in the world, but also the

Book Title: Agamben and Radical Politics- Publisher: Edinburgh University Press
Author(s): McLoughlin Daniel
Abstract: These 11 essays give you new perspectives on Agamben's recent work on government and his relationship to the revolutionary tradition, opening up new ways of thinking about politics and critical theory in the post-financial crisis world.
Link: http://www.jstor.org/stable/10.3366/j.ctt1bh2k4f

7 Zoē aiōniōs: from: Agamben and Radical Politics
Author(s) Heron Nicholas
Abstract: Only rarely has it been recalled that Erik Peterson’s bracing critique of political theology was effectively carried out, not on one, but on two fronts.¹ On the one hand, there was the well-known argument that with the proclamation of the orthodox dogma of the Trinity, early Christianity’s brief flirtation with a political theology founded on the model of Hellenistic Judaism was brought to an abrupt and definitive end (for the reason that the triune God, unlike the ‘monarchical’ God of the Jews, had no analogue in the created world). On the other hand, however, there was the lesser-known, but no

11 Law and Life beyond Incorporation: from: Agamben and Radical Politics
Author(s) Vatter Miguel
Abstract: One of the central concerns of Agamben’s Homo Sacerproject is to identify the traits of a life that escapes being captured by law.¹The Highest Poverty: Monastic Rules and Form-of-Lifeprovides one of the most sustained treatments of this problem by arguing that the Franciscan movement offers the first exemplar of an extra-juridical ‘form-of-life’,² at once rejecting the connection between law and life that characterises sovereignty, and developing a radically anti-consumerist relation to the world. According to Agamben, the Franciscan ideal of giving up on all ownership (designated as ‘highest poverty’) radically calls into question the internal relation between

CHAPTER 5 The Eye-deology of Trauma: from: Border Crossing
Author(s) Leving Yuri
Abstract: How did it happen that world directors turned out to be so susceptible to Anna Karenina? First of all, from the standpoint of early Russian producers, this particular novel by Lev Tolstoi was a perfect candidate for a film adaptation because it enjoyed the status of a bestseller immediately upon its publication—it was even more successful thanWar and Peace.¹ Popularizing literary classics was done in Russia in conjunction with the very democratic spirit of cinema—“its popular appeal, its educational and cultural orientation”—the features that were emphasized by early Russian producers and later by film historians.² Turning

CHAPTER 11 “The Soviet Abroad (That We Lost)”: from: Border Crossing
Author(s) Boele Otto
Abstract: One piece of information with which we like to startle our students when teaching film and adaptation theory is that at least half of all films produced worldwide can trace their origin to some literary text. Statistically, one out of two movies we watch is not a “film,” but a “book-to-film adaptation.”¹ Usually, we like to add another piece of information that is equally revealing, namely that quite often successful and popular films are based on mediocre and forgotten novels. How many people are aware of the fact that it was a short story by Daphne du Maurier (1952) that

Book Title: Seamus Heaney-An Introduction
Publisher: Edinburgh University Press
Author(s): Russell Richard Rankin
Abstract: This study will enable readers to gain clearer understanding of the life and major works of Seamus Heaney. It considers literary influences on Heaney, ranging from English poets such as Wordsworth, Hughes, and Auden to Irish poets such as Kavanagh and Yeats to world poets such as Virgil and Dante.
Link: http://www.jstor.org/stable/10.3366/j.ctt1g04zp7

Chapter 5 Density from: Lyric Cousins
Abstract: We probably shouldn’t be surprised if visual artists think with greater sophistication than musicians and poets about the resources of the material world. After all, such resources are their artistic alphabet. The printmaker doesn’t just enjoy the tones created by cross-hatched lines, he understands the effects of acid. The maker of bronzes knows how that metal behaves during the casting process.

Introduction: from: From Violence to Speaking Out
Abstract: Like Merleau-Ponty, we can speak of signs. There is one contemporary sign that we must consider: globalization. The expansion of globalization is limitless. The sign “globalization” signifies a will to establish control over the whole world and apparently other planets (“interplanetary tourism”). In other words, globalization wants to place the earth within a sphere with a determinate shape, within an enclosure called “the globe.” As it pursues its conquest of other cultures and lands, globalization acts in the name of peace. If globalization could speak and it would speak in English, it would say that “Capitalism has brought more people

2 What Happened? from: From Violence to Speaking Out
Abstract: Nietzsche’s simple definition of the reversal of Platonism is well-known. To reverse Platonism means that we value this world in itself, immanently, and no longer value it in relation to transcendent forms such as the Platonic idea of the good. In other words, the revaluation of existence means that existence is measured neither in terms of an origin from which existence might be said to have fallen nor in terms of an end toward which existence might be said to be advancing. More precisely, we must say that the reversal of Platonism means that the duration of existence has no

Chapter 12 Hélène Cixous and the Play of Language from: The Edinburgh Companion to Poststructuralism
Author(s) Puri Tara
Abstract: For Hélène Cixous, words are powerful, mellifluous things capable not only of evoking memories and fantasies, but creating the world and the self. Her writing constantly plays with language, breaking it up and recomposing it, widening its gaps, showing its fractures, filling it up with puns, and inventing new portmanteau words. It is this irrepressible energy that makes so much of her writing epiphanic in its effect. Her formulation of écriture féminine, as articulated inThe Newly Born Womanand ‘The laugh of the Medusa’, has everything to do with the potentiality that resides in words.

Chapter 17 Institutions, Semiotics and the Politics of Subjectivity from: The Edinburgh Companion to Poststructuralism
Author(s) Peters Michael A.
Abstract: If I begin with Pierre-Félix Guattari it is because I believe he embodies some of the themes and motifs that define the intellectual movement that we name ‘poststructuralism’ and because in recent applications, developments and celebrations of the work of this group of intellectuals in the English-speaking world Guattari has been eclipsed by other more prominent thinkers and the radical nature of his work has been overlooked. Yet Guattari’s work illustrates and is emblematic of a number of distinctive aspects about the wider movement. He was consumed with the question of subjectivity, a political activist, strongly interventionist and his innovations

[Introduction] from: The Edinburgh Companion to Poststructuralism
Abstract: In Chapter 18, ‘Here and Nowhere: Poststructuralism, Resistance and Utopia’, Sotiropoulos explores the thorny problem of a poststructuralist politics or, more particularly, a poststructuralist politics of resistance. By way of an illuminating and engaging cross-comparative analysis of Foucault, Deleuze and Derrida, Sotiropoulos argues that poststructuralism can itself be seen as an event of political resistance, that it works with and through various conceptions of utopia, mobilised as so many potential material movements immanent to becomings that are at play in the social and political world. However, this poststructuralist politics of resistance is not without limits, according to Sotiropoulos, as it

[Part IV: Introduction] from: The Edinburgh Companion to Poststructuralism
Abstract: In Chapter 21, ‘The Receptions of Poststructuralism’, Bowman illuminates how the reception(s) of poststructuralist ideas have been variously performed in the English-speaking world. Challenging the idea that there ever was a ‘French Poststructuralism’ residing somewhere (in Paris, perhaps), like an essence, prior to its construction and (performative) elaboration in the texts and contexts that came subsequently to be regarded as those of ‘French Poststructuralism’, he then goes on to show how the work of figures like Derrida, Barthes, Foucault, Lacan, Deleuze and others gets performatively elaborated in British Cultural Studies, Comparative Literature in the US, or in broader, more geographically

Chapter 21 The Receptions of Poststructuralism from: The Edinburgh Companion to Poststructuralism
Author(s) Bowman Paul
Abstract: One of the most famous figures of poststructuralism, Jacques Derrida, died on 8 October 2004. Over the following days, weeks and months, newspapers and other media the world over contained reactions, responses, comments and obituaries to him. Many of these were surprisingly hostile; they were often irreverent and disrespectful; and often also mocking, joking and scornful. Some were starkly abusive and aggressive. In fact, many obituaries, reactions and responses to the news of Derrida’s death attacked or slandered not only his work but also cast aspersions on his character and personality. A large proportion made crass jokes about whether we

Book Title: The Edinburgh Dictionary of Continental Philosophy- Publisher: Edinburgh University Press
Author(s): Protevi John
Abstract: in-depth entries on major figures and topicsover 190 shorter articles on other figures and topicsover 250 items on technical terms used by continental thinkers, from abjection [Kristeva] to worldhood [Heidegger]coverage of related subjects that use continental terms and methodsextensive cross-referencing, allowing readers to relate and pursue ideas in depth.
Link: http://www.jstor.org/stable/10.3366/j.ctt1g09x0n

Anglo-American Neo-Idealism from: The Edinburgh Companion to Twentieth-Century Philosophies
Author(s) Rescher Nicholas
Abstract: Historically, idealists have emphasized and indeed often prioritized the role of our human mind-guided modus operandi over that of nature-at-large as basis for the philosophical understanding of ourselves and our place in the world’s scheme of things. Idealism has many versions. To begin with, there is the causalidealism that looks to the productive role of mind or spirit in the constituting of nature.¹ Then, too, there is theaxiologicalidealism that assigns a formative role to values.² There is also theabsoluteidealism which, despite Hegelian kinship, found its root inspection – at least among English-speaking philosophers – in

Naturalism from: The Edinburgh Companion to Twentieth-Century Philosophies
Author(s) Loptson Peter
Abstract: The idea of naturalism as a comprehensive philosophical stance is one that is widely regarded as clear, reasonably stable in intension, and tolerably well understood, whether one is an advocate or an opponent of that stance. The approximate idea is one according to which the world is a unitary causally interconnected system, without ‘gods’ or systemic ‘purposes,’ and best understood, or only rationally intelligible, by scientific means. Yet it proves quite challenging to give the idea detail and precision, with a result that won’t be bland and uncontroversial, at least for most philosophers, or with a result that won’t be

Pragmatism from: The Edinburgh Companion to Twentieth-Century Philosophies
Author(s) Rescher Nicholas
Abstract: Pragmatism as a philosophical doctrine traces back to the Academic skeptics in classical antiquity. Denying the possibility of achieving authentic knowledge ( epistēmē) regarding the real truth, they taught that we must make do withplausible information(to pithanon) adequate to the needs of practice. However, pragmatism as a determinate philosophical doctrine descends from the work of Charles Sanders Peirce. For him, pragmatism was primarily a theory of meaning, with the meaning of any concept that has application in the real world inhering in the relations that link experiential conditions of application with observable results. But by the ‘practical consequences’ of

Ethics from: The Edinburgh Companion to Twentieth-Century Philosophies
Author(s) Narveson Jan
Abstract: Ethical theory in the twentieth-century Anglo-American philosophical world may be said to have begun with a bang, with the publication of G. E. Moore’s Principia Ethica(1903), which proclaimed that all forms of ethical naturalism are doomed to fallacy, in the form of what he famously called the ‘naturalistic fallacy.’ For this purpose, ‘naturalism’ refers to the view that we can define ethical notions, without loss of meaning, in purely naturalistic terms – terms designating properties or states of affairs whose presence can be confirmed by the methods of empirical science. Soon thereafter, identifying the ‘naturalistic fallacy,’ or, more rarely,

Aesthetics from: The Edinburgh Companion to Twentieth-Century Philosophies
Author(s) Schellekens Elisabeth
Abstract: The expression ‘Analytic Aesthetics,’ generally used to refer to Philosophical Aesthetics as pursued in the Anglo-American academic world since the middle of the twentieth century, is best understood in terms of its emphasis on conceptual analysis. The rise of the discipline is clearly related to the widespread championing of cognitive and linguistic causes that distinguishes the broader framework of Analytic Philosophy, and should not in the first instance be thought of as unveiling a hitherto buried treasure of questions and concerns. The novelty of Analytic Aesthetics had rather to do with the approach used to tackle issues about aesthetic value

Continental Themes in Analytic Philosophy from: The Edinburgh Companion to Twentieth-Century Philosophies
Author(s) Carman Taylor
Abstract: For many decades academic philosophy – not only in Europe and English-speaking countries, but throughout much of the world – has regarded itself as divided between two distinct, at times competing, traditions: ‘Continental’ and ‘analytic.’ That distinction, however, is problematic in many ways.

Hermeneutics from: The Edinburgh Companion to Twentieth-Century Philosophies
Author(s) Grondin Jean
Abstract: Hermeneutics serves to characterize a broad current in contemporary Continental philosophy that deals with the issues of interpretation and stresses the historical and linguistic nature of our world-experience. In contemporary thought, it is mostly associated with the thinking of Hans-Georg Gadamer (1900–2002) and Paul Ricoeur (1913–2005), who situate themselves in the hermeneutic tradition of thinkers such as Wilhelm Dilthey (1833–1911) and Martin Heidegger (1889–1976). All these authors unfolded a distinct philosophicalunderstanding of hermeneutics that drew on the more ancient tradition of hermeneutics, which was traditionally understood as an art of interpretation (ars hermeneutica, Auslegungslehre) that

Philosophy of Science from: The Edinburgh Companion to Twentieth-Century Philosophies
Author(s) Babich Babette E.
Abstract: Continental philosophies of science tend to exemplify holistic themes connecting order and contingency, questions and answers, writers and readers, speakers and hearers. Such philosophies of science also tend to feature a fundamental emphasis on the historical and cultural situatedness of discourse as significant; relevance of mutual attunement of speaker and hearer; necessity of pre-linguistic cognition based in human engagement with a common socio-cultural historical world; role of narrative and metaphor as explanatory; sustained emphasis on understanding questioning; truth seen as horizonal, aletheic, or perspectival; and a tolerance for paradoxical and complex forms of expression.

Japanese Philosophy from: The Edinburgh Companion to Twentieth-Century Philosophies
Author(s) Carter Robert E.
Abstract: It may be that the most striking and penetrating cross-cultural philosophical exploration of the twentieth century originated in Japan. Nishida Kitaro (1870–1945) and the ‘Kyoto School’ had as their focal purpose the establishing of a dialogue of quality between traditional Eastern ways of thinking and the long established philosophical traditions of the West. Japan had isolated itself from nearly all possible external influences for two and a half centuries, and it was the American captain, William Perry, who forcibly opened Japan to the outside world once more in 1854. It was not a change that was entered into willingly,

African Philosophy from: The Edinburgh Companion to Twentieth-Century Philosophies
Author(s) Janz Bruce B.
Abstract: African philosophy’s development in the twentieth century is both relatively recent, traceable to some seminal texts, and ancient, drawing on cultural forms that stretch back in time and space. This seeming contradiction can be understood if we realize that philosophy itself is ambiguous. It designates on one hand a set of reflective practices rooted in culture and reason, which rigorously and critically explicate a life-world, and on the other a discipline in the university, with a set of codes, standards, recognized practitioners, and customs. More than almost any other site of philosophy, African philosophy has struggled with the similarities and

3 The Question of Romanticism from: The Edinburgh Critical History of Nineteenth-Century Philosophy
Author(s) Welchman Alistair
Abstract: ‘Romanticism’ is one of the more hotly contested terms in the history of ideas. There is a singular lack of consensus as to its meaning, unity and historical extension and many attempts to fix the category of Romanticism very quickly become blurry. In his Conversations with Eckermann, Goethe says that the concept of Romanticism ‘is now spread over the whole world and occasions so many quarrels and divisions’ (Goethe [1836] 1984: 297) and this situation has not rectified itself in the 180 years since then. But the term was poorly defined from the start. Friedrich Schlegel, frequently claimed as the

4 The Hermeneutic Turn in Philosophy of Nature in the Nineteenth Century from: The Edinburgh Critical History of Nineteenth-Century Philosophy
Author(s) Huneman Philippe
Abstract: In the nineteenth century the natural sciences underwent a radical transformation. The paradigms of many of the disciplines that we know today, such as geology, chemistry, thermodynamics, cell biology or evolutionary biology, were established in this period. Prior to this period, knowledge of nature was a part of philosophy, as the examples of Leibniz or Descartes show. Moreover, the Kantian critique of metaphysics from the Critique of Pure Reasononwards had a profound impact on philosophers, especially in Germany. Kant dismissed the traditional objects of philosophical inquiry such as God, the world and the soul, which for Kant were to

12 Individuality, Radical Politics and the Metaphor of the Machine from: The Edinburgh Critical History of Nineteenth-Century Philosophy
Author(s) Zakaras Alex
Abstract: The concept of individuality expresses an ideal of personal emancipation and selfrealisation. For many philosophers of the late eighteenth and nineteenth centuries, individuality was the highest end, the telos, not only of human life but also of social and political organisation. Its attainment, however, often seemed a distant goal: virtually all of the philosophers who defended individuality believed that it was endangered, if not entirely stifled, in their own societies. Individuality was, for them, a way of imagining a modern world worth living in. It gave ethical content to their imagined utopias; it also served as the normative foundation of

14 Theory and Practice of Revolution in the Nineteenth Century from: The Edinburgh Critical History of Nineteenth-Century Philosophy
Author(s) Blackledge Paul
Abstract: The word ‘revolution’ was first used in an unmistakably modern sense in the eighteenth century to describe the American and French Revolutions. And although it had begun to gravitate towards something like this modern meaning in England in the wake of her seventeenth-century revolutions (Williams 1976; Hill 1991; Hobsbawm 1962: 74–5), John Dunn is right that ‘in a few short months, in the year of 1789, the people of France set their stamp ineffaceably on a political idea which has loomed over the history of the world ever since’ (Dunn 2008: 17). In fact, as Krishan Kumar points out,

CHAPTER 2 Stories and the Social World from: Research Methods for Cultural Studies
Author(s) Lawler Steph
Abstract: As Barbara Hardy, among others, has noted, narratives are integral to social life (1975). People continually tell stories to themselves and to others, gathering up fragments of the day to make a coherent whole, or fragments of occurrences in a life to make a coherent life story. Even though most people will not write autobiographies, all of us are engaged in the projects of our own autobiography, which we manifest every time we tell others about our lives, attend an interview, or simply engage in processes of thinking about and understanding the world and our place within it. In all

CHAPTER 9 Engaging with Memory from: Research Methods for Cultural Studies
Author(s) Keightley Emily
Abstract: Memory has enjoyed a well charted resurgence in the postwar period in cultural production, social life and academic study (see Huyssen 2000; Misztal 2003; Radstone 2000). The social dislocations that occurred in the aftermath of the world wars, and the radical trauma of the Holocaust, threw into sharp relief issues of remembrance and commemoration (Wolf 2004; Margalit 20002). In more recent years, a growing disillusionment with the rhetoric of progress which has been so central to modernity has required a reconsideration of pasts that had been hurriedly discarded. At this historical juncture memory is becoming an increasingly key feature of

CHAPTER EIGHT Measure: from: Poetic Language
Abstract: In the twentieth century, American poets, whether ‘formalist’ or ‘experimental’ are found relating poetic measure to the rhythmic structure of life. Howard Nemerov thinks that patterns in verse ‘seem to represent the world itself in its either pious or stupid comings and goings, its regular recurrences and rhythmical repetitions, cosmic in the heavens, terrene in the tides, physiological in the beating of the heart’.¹ And William Carlos Williams urges poets to make experiments that ‘will be directed toward the discovery of a new measure, I repeat, a new measure by which may be ordered our poems as well as our

CHAPTER 3 Auto/biography as a Research Method from: Research Methods for English Studies
Author(s) Evans Mary
Abstract: The first question that should engage our attention is that of why we wish to do research. The issue is in no sense straightforward, since ‘doing research’ is a common mantra of academic life, and is, of course, an activity in which we are all expected to partake. Not‘doing research’ is nowadays an unacceptable position for academics; to be described as ‘not research active’ implies (and indeed invokes) isolation in the distant steppes of the academic world, in which the only possible redemptive activity is teaching undergraduates. So let us not assume that ‘doing research’ is always, and simply,

Book Title: The Edinburgh Companion to the History of Democracy-From Pre-history to Future Possibilities
Publisher: Edinburgh University Press
Author(s): Stockwell Stephen
Abstract: This substantial reference work critically re-examines the history of democracy, from ancient history to possible directions it may take in the future. 44 chapters explore the origins of democracy and explore new - and sometimes surprising - examples from around the world.
Link: http://www.jstor.org/stable/10.3366/j.ctt1g0b6rb

Introduction: from: The Edinburgh Companion to the History of Democracy
Author(s) Isakhan Benjamin
Abstract: The twentieth century was a great success for democracy, but every victory was hard won. On the world stage, democracies had to fend off credible threats from various forms of fascism before 1945 and then communism until 1989. Inside each democracy, a myriad of civil society actors and peoples’ movements struggled for every gain of liberty, for every civil right and for an ever widening franchise. During the twentieth century, in countries all over the world, people took risks, pushed old laws and entrenched elites to their limits, and put their lives on the line in order to claim their

Chapter 2 The Assyrians from: The Edinburgh Companion to the History of Democracy
Author(s) Isakhan Benjamin
Abstract: In the fertile floodplains that stretch between the Tigris and Euphrates rivers, humankind settled to form perhaps the earliest organised and permanent settlements anywhere in the world. By around 3500 BCE, these relatively simple agricultural societies had evolved into city-states, the first of which was Uruk (modern Al-Warka, Iraq), centred around a temple complex and populated by traders, merchants, farmers and the temple bureaucracy. The need for a sophisticated accounting system led to the development of the world’s first written language, which itself evolved into a rich corpus of literary and bureaucratic texts. However, in order to compete for and

Chapter 19 Native Americans from: The Edinburgh Companion to the History of Democracy
Author(s) Johansen Bruce E.
Abstract: Europe did not discover America, but America was quite a discovery for Europe. For roughly three centuries before the American Revolution, the ideas that made the American Revolution possible were being discovered, nurtured and embellished in the growing English and French colonies of North America. America provided a counterpoint for European convention and assumption. It became, for Europeans in America, at once a dream and a reality, a fact and a fantasy, the real and the ideal. To appreciate the way in which European eyes opened on the ‘new world’, we must take the phrase literally, with the excitement

Chapter 30 Civil Rights from: The Edinburgh Companion to the History of Democracy
Author(s) Ondaatje Michael L.
Abstract: The civil rights movement is widely acknowledged as the greatest social movement in US history. Typically associated with the stirring oratory and leadership of Martin Luther King, its philosophies and legacies continue to reverberate throughout America and the world. Demanding freedom and democracy for all, record numbers of black people rose up to challenge the institutional foundations of US white supremacy. They stood nobly and non-violently in the face of police dogs, water cannons and violent mobs, adamant that only love and moral suasion could change America. In overturning segregation and securing black voting rights, the civil rights movement transformed

Chapter 31 South Africa from: The Edinburgh Companion to the History of Democracy
Author(s) Southall Roger
Abstract: The democratisation of South Africa has become widely celebrated. Apartheid, a legalised system of white domination over a majority black population imposed by post-1948 National Party (NP) governments, was peculiarly vilified in a post-Nazi, post-colonial world. By the 1980s, the polarisation between pro-democratic forces and the regime was threatening conflagration of the most advanced industrial economy in Africa. Yet in 1994 South Africa held a first democratic election following a four-year transition process whereby previously warring parties negotiated a highly praised constitution founded upon human equality, liberal democracy, a separation of powers, minority representation and socio-economic as well as individual

Chapter 34 Iraq from: The Edinburgh Companion to the History of Democracy
Author(s) Isakhan Benjamin
Abstract: In March 2003, the world’s last remaining superpower launched a pre-emptive strike on a sovereign nation without UN approval or popular domestic or global support. The justification given to the world for such an attack was twofold: Iraq was accused of harbouring weapons of mass destruction (WMD) and of having links to Al-Qaeda, both of which could not be permitted in a post-9/11 world. However, when evidence for either Iraq’s WMDs or links to terrorism failed to emerge in the wake of the war and the nine subsequent years of military occupation, the Bush Administration was forced to re-frame the

Chapter 38 Democracy Promotion from: The Edinburgh Companion to the History of Democracy
Author(s) Hobson Christopher
Abstract: One of the most notable features of the post-Cold War era has been the ideational dominance of liberal democracy. The majority of the twentieth century was shaped by a conflict between different ruling ideologies but, with the collapse of the Soviet empire, democracy outlasted its rivals. In this context, Amartya Sen proposed that: ‘democratic governance has now achieved the status of being taken to be generally right’, while one of the leading scholars of democratisation, Larry Diamond, has suggested that ‘democracy is really the only broadly legitimate form of government in the world’ (Diamond 2008: 13; Sen 1999: 5). Certainly,

Book Title: Form and Object-A Treatise on Things
Publisher: Edinburgh University Press
Author(s): Cogburn Jon
Abstract: What is a thing? What is an object? Tristan Garcia decisively overturns 100 years of Heideggerian orthodoxy about the supposedly derivative nature of objects to put forward a new theory of ontology that gives us deep insights into the world and our place in it.
Link: http://www.jstor.org/stable/10.3366/j.ctt1g0b74h

Introduction from: Form and Object
Abstract: A kind of ‘thingly’ contamination of the present was brought about through the division of labour, the industrialisation of production, the processing of information, the specialisation of the knowledge of things, and above all the desubstantialisation of these things. In Western philosophical traditions, things were often ordered according to essences, substrata, qualities, predicates, quidditasandquodditas, being and beings. Precluding anything from being equally ‘something’, neither more nor less than any other thing, thus becomes a rather delicate task. We live in this world of things, where a cutting

Part II Thing and World from: Form and Object
Abstract: But these representations only apply to determinate worlds: the world of matter (which for

Part III Being and Comprehending from: Form and Object
Abstract: Either one is a thing, or one is the world.

Chapter I Universe from: Form and Object
Abstract: Objects in each other form big things. The biggest possible thing is what we call the universe. While the world is the reverse side or the form of each thing, the universe is a big thing, the identity of which is variable. The universe is always defined with a superlative: ‘the biggest thing’. Thus, we cannot conceive of a more important thing at the present moment, and we do not know if we will find a means to augment it further in the future.

Chapter XII Values from: Form and Object
Abstract: This is a world where nothing is more beautiful than another thing, where truth is no different from fiction, where fictions, illusions, and contradictions have some actual value, and where what is evil is not negative and subtracts nothing from the world. Each thing is equallyin the world. This is clearly the formal world of Book I. Not only is this world possible, but it is the onlyworld. Nonetheless, this world is not the objective and evential universe in which we live together as objects exchangeable and replaceable with other objects. It is

Chapter XVI Death from: Form and Object
Abstract: What ends with death is not a life, but this life’s presence. The being which was living and which is no longer living is absent from the world; the

The Chance and the Price from: Form and Object
Abstract: To have one or many children and grandchildren. To succeed in what I do. To triumph in my sport or in my occupational field. To have money. To have financial, economic, or political power. To be desired. To enjoy a series of present moments. To be good, just, virtuous, and valued until the end. To be beautiful or to add beauty to this world. To be faithful to a truth or an idea, and to follow it, defend it, and give my body and my existence to it. To bind myself to something eternal. To be saved. To not be

Book Title: Virginia Woolf and Being-in-the-world-A Heideggerian Study
Publisher: Edinburgh University Press
Author(s): Simone Emma
Abstract: The first sustained discussion of Woolf from the perspective of the philosophy of Martin HeideggerEmphasises the thematic and conceptual links between the works of Woolf and Heidegger, so that each chapter focuses upon the explication of particular issues and aspects of Being-in-the-worldCovers a wide range of Woolf's fictional and non-fictional writing
Link: http://www.jstor.org/stable/10.3366/j.ctt1n7qhrd

Chapter 1 Being-in-the-world from: Virginia Woolf and Being-in-the-world
Abstract: Evident throughout the various forms of Woolf’s writings – from her novels and short stories, through to her essays, reviews, memoirs, letters and diary entries – is a consistent and dominant preoccupation with the relationship between the individual and the world. Reflected in these works is Woolf’s understanding that while the ‘world’ consists of the physical environment and its tangible objects, as well as those individuals with whom we co-exist, this notion also comes to be defined by the individual’s everyday involvements and engagements; that is, ‘our experienceof the world’ (Hussey 1986: xiii). As this chapter will demonstrate, for Woolf, definitive

Chapter 2 A Sense of Place from: Virginia Woolf and Being-in-the-world
Abstract: As emphasised in the previous chapter, it is the average everyday lived experience of Being-in-the-world that is a central concern and preoccupation throughout Woolf’s writings. Despite the incalculable variety of everyday experiences that any individual may encounter during his or her lifetime, each is always and inevitably located in a particular place, whether it be the home, the street, a city, the countryside, the workplace or an armchair. Place provides the setting and context for all experience.¹ The inherent connection between the individual, experience and place, and how each depends upon the other for definition and actuality, is a view

Chapter 4 Historical Dasein from: Virginia Woolf and Being-in-the-world
Abstract: The previous two chapters have considered Woolf’s sense of Beingin-the-world principally from the perspective of her treatment of place. In this chapter, the focus shifts to the notion of temporality, an area of study that is granted particular emphasis in Heidegger’s Being and Time. Specifically, Woolf’s approach to history and historical discourse from the perspective of Being-in-the-world is investigated.¹ Woolf’s interest in the subject of history began at an early age under the instruction of her father, the historian, biographer and man of letters, Sir Leslie Stephen.² A willing student in terms of her adolescent submission to her father’s direction,

Chapter 5 Moments of Being and the Everyday from: Virginia Woolf and Being-in-the-world
Abstract: The preceding chapters have explored Woolf’s emphasis throughout her writings on the notion that the individual’s average everyday mode of Being-in-the-world comes to be defined and ‘held in place’ (‘Sketch’: 92) by the typically veiled forces, conventions and prescriptions of the social order, including the often overlapping discourses of patriarchy, religion, nationalism and history. As discussed, such an approach to the relationship between self and world may be contrasted with Heidegger’s ontological emphasis in Being and Time. In this chapter, the focus shifts to the crucial role that moods and sensations play in Woolf’s textual representations of the individual’s experience

Confluences, Divergences and Future Directions from: Virginia Woolf and Being-in-the-world
Abstract: Arguably, this study of the relationship between Woolf’s writings and Heidegger’s philosophy in Being and Time leads to a similar outcome, insofar as Woolf’s textual representations of the connections between self, world and the Other are afforded a

Introduction from: Immanence and Micropolitics
Abstract: It is often supposed that politics operates by way of conscious deliberation and the rational pursuit of an interest of some kind. There are innumerable instances, historical and contemporary, that immediately put this view into doubt. Instances that warrant a closer examination of the nature of the human subject at the centre of such deliberation. It is apparent that in the Westernised world, the working class seldom vote for political parties or pursue political matters representative of their real interests. Indeed, this touches on one of the most pertinent questions of our time: how has capitalism managed to live on

Chapter 5 UNREASONABLE OR EVIL? from: Evil in Contemporary Political Theory
Author(s) Budde Kerstin
Abstract: In her book Evil in Modern Thought, Susan Neiman argues that the root of the problem of evil can be found in the fact that the world is not as it ought to be.¹ Around us, we see needless suffering, callous and thoughtless cruelties, monstrous atrocities, unjust punishments and so much more which makes us cry out: This ought not to have happened! Once we utter this cry, Neiman thinks that we are ‘stepping onto a path that leads straight to the problem of evil’.² That is, once we admit that reality is not as it ought to be, that

Chapter 9 THE GLAMOUR OF EVIL: from: Evil in Contemporary Political Theory
Author(s) Horton John
Abstract: Probably the most famous contribution to the discussion of the nature of evil in the modern world over the last half-century, at least in the field of political theory, is that of Hannah Arendt. Her thesis regarding ‘the banality of evil’ set out in the course of her reflections on the Eichmann trial in Eichmann in Jerusalem, first published in 1963,¹ is widely celebrated and much invoked, if not always unambiguously favourably. Exactly what she meant by this captivating but misleadingly simple phrase is less easily understood than is sometimes thought and has been the cause of heated debate.² One

10 SHAKESPEARE AND MUSICAL THEATRE from: The Edinburgh Companion to Shakespeare and the Arts
Author(s) Teague Fran
Abstract: Musical theatre is found world-wide, often with national inflections. Whether one considers a satyr play, opera, zarzuela, or Broadway show, that work is clearly an instance of musical theatre. Given the frequency with which songs occur, Shakespeare’s plays are themselves instances of musical theatre, but in this chapter I shall be focusing on one narrow branch of musical theatre, the sort of show that is sometimes called the Broadway musical (no Verdi or Elvis Costello here). A few such musicals have grown from Shakespeare’s plays, with the best-known instances being The Boys from Syracuse, West Side Story and Kiss Me,

11 SHAKESPEARE, BALLET AND DANCE from: The Edinburgh Companion to Shakespeare and the Arts
Author(s) Edgecombe Rodney Stenning
Abstract: When in Much Ado About Nothing Beatrice claims “there was a star danced, and under that [she] was born” (2.1.293– 4), our immediate sense is of energy and mobile spontaneity. But for Shakespeare’s audience, of course, any illusions of free, wilful movement would have been contained and centred by the structural geometry of the Ptolemaic system. Much the same tension subsists within the art of ballet, which is nothing if not rigorous and enclosing, however much its protagonists seem to move without a care in the world. Frederick Ashton studied Euclid before he began choreographing his Scènes de Ballet, and

24 SHAKESPEARE EXHIBITION AND FESTIVAL CULTURE from: The Edinburgh Companion to Shakespeare and the Arts
Author(s) Burnett Mark Thornton
Abstract: This chapter discusses the policies and ideologies underpinning Shakespeare exhibitions and festivals. Once enshrined as a crucial element of national celebrations in Britain, and now often financed globally by corporate sponsorship, festivals represent a development of the Shakespearean franchise, involving issues of internationalism, patronage and access. As this discussion reveals, particular anniversaries are often selected for celebration, supporting occasions that span, variously, the activities of galleries, the repertory choices of theatres and the cultural projections of educational institutions. The uses of Shakespeare in exhibitions and festivals throughout the world, as is argued here, are complementary and point up distinctive assumptions

CHAPTER 15 VIRTUAL TEXT: AMAZONIAN DEMOCRACY from: Texts
Abstract: In his 1909 story ‘The Machine Stops’, E. M. Forster imagines a future underground world in which a vast mechanised web connects together all of its isolated, enervated citizens. In this society, all communication is undertaken through the machine, but its vast network can connect two people anywhere around the globe. Forster’s story, though less well-known than the later Dystopian visions of Huxley’s Brave New World or Orwell’s 1984, envisions one technological aspect of contemporary life more fully than either.

Chapter 3 Prolepsis from: About Time
Abstract: This chapter is about the anticipation of retrospection and the extended significance that this temporal loop has acquired in our world. I am going to approach the subject through three different meanings of the word prolepsis, or, since the primary significance of prolepsis is anticipation, three different types of the anticipation of retrospection. The first of these I will refer to as the narratological meaning of prolepsis: a term used by Genette and others to describe flashforward. Prolepsis, for Genette, is a moment in a narrative in which the chronological order of story events is disturbed and the narrator narrates

Chapter 5 Inner and Outer Time from: About Time
Abstract: The previous chapters open a set of questions about the relationship between time and self-consciousness, an axis which has received too little attention within literary studies.¹ This neglect is all the more surprising since the idea of self-consciousness itself has played such a central role in the characterisation not only of contemporary fiction but of the more general social and discursive condition of the contemporary world. In prolepsis, we find on one hand a kind of temporal self-distance – a form of reflection which involves looking back on the present, from one’s own point of view or that of another – and

CHAPTER 2 Karl Jaspers’ Philosophy of Existence from: Death, 'Deathlessness' and Existenz in Karl Jaspers' Philosophy
Abstract: Jaspers is one of the influential German thinkers of the twentieth century. His influence is found in the works of Hannah Arendt, Hans-Georg Gadamer, Jürgen Habermas, Helmut Plessner and Paul Tillich among other thinkers. Jaspers’ contribution to the medical, psychiatric and philosophical fields is extensive; his General Psychopathology, for example, is still used in psychiatry. It is none the less unfortunate that, as a philosopher, he has not been fully appreciated or fully explored in the English-speaking world. In his outlook and mode of inquiry, Jaspers’ primary focus was the concrete individual. He believed that personal experience is one’s fundamental

1 The Neuroscience of Consciousness from: The Political Mind
Abstract: It has become a standard refrain of contemporary social theory that, as we begin the twenty-first century, our culture seems as incoherent and fractured as our mental life. Ideas exist in juxtaposition, contradicting each other at certain levels and complementing at others. The exploration of the interrelationship between these planes and layers of culture, as well as those of consciousness and selfhood, are what fuels art and literature and what occupies the psychiatrist’s couch. At the heart of our culture is still the irresistible promise of Enlightenment rationality: that the world is there to be explained and bettered. The raw

3 The Political Use of Emotion from: The Political Mind
Abstract: So far we have seen research from neuropsychology that illustrates the role which nonconscious processing plays in our mental lives. This is connected to the world around us through the role of the body in processing and cognition. One further aspect of this picture is emotion and affect. This chapter will seek to investigate the emotive aspect in thought and the debates as to its biological or social nature. Without going too far down the well-worn road of the nature/nurture debate, it is fairly uncontroversial to claim a socially constructed aspect to emotional experience and expression, even if one believes

4 Endlessly Repeating Ourselves: from: The Political Mind
Abstract: With our satanic question ever in sight, one of our main concerns must be the possibility of change. To think differently, for creative thought to occur, there must be change: at the psychological level and then projected out into the world. The question of breaking out of the confines of the influence of genetic mental structure and socialisation is also a question of how patterns of thought may change. This then is the relation that the present chapter bears to the rest of the book; our experience of time is the experience of change, primarily in terms of linearity, through

Book Title: The World, the Flesh and the Subject-Continental Themes in Philosophy of Mind and Body
Publisher: Edinburgh University Press
Author(s): Lennon Kathleen
Abstract: The book aims to bring together these three themes - the world, the flesh and the subject - to resolve many of the puzzles that beset contemporary philosophy of mind.
Link: http://www.jstor.org/stable/10.3366/j.ctt1r22rz

3 Imagination and the Imaginary from: The World, the Flesh and the Subject
Abstract: In much contemporary work there has been a shift from a conception of the imagination to explorations of the imaginary (or imaginaries).¹ In this chapter we want to explore the move from imagination, conceived of as some kind of faculty, perhaps that of creating inner or outer images, to the notion of the imaginary. We will suggest that the world, the experiences of which constitute our subjectivity, is an imaginary world and that the embodiment which constitutes our mode of being in that world is an imaginary embodiment. Here the notion of imaginary existence is not, as in many theories

6 Reason, Agency and Understanding from: The World, the Flesh and the Subject
Abstract: In the previous chapter our discussion of emotion drew attention to an often made contrast between intentional engagements with the world, explicable in terms of reason, and emotional responses, themselves bodily, which apparently fall outside the sphere of purposive, intentional engagement. This contrast worked on a picture of intentional action which involved mental deliberation and the operation of impersonal standards of reasoning, and a picture of emotion as disruptive bodily eruptions of a personal kind which assail otherwise rational subjects. By the end of the chapter, however, this contrast had been undermined, by an account of our bodily emotional responses

7 Ourselves and Others from: The World, the Flesh and the Subject
Abstract: In previous chapters we have offered an account of subjectivity in terms of an embodied perspective onto a world of objects. These intentional objects of consciousness are themselves mutually constituted by the perspectives of subjects so that the world and the subject are interdependent. The subjectivity involved here is expressed in a body whose comportment towards the world maps the shape the world takes for the subject and thereby maps the content of such subjectivity itself.

Book Title: Death-Drive-Freudian Hauntings in Literature and Art
Publisher: Edinburgh University Press
Author(s): Smith Robert Rowland
Abstract: Robert Rowland Smith takes Freud's work on the death-drive and compares it with other philosophies of death - Pascal, Heidegger and Derrida in particular. He also applies it in a new way to literature and art - to Shakespeare, Rothko and Katharina Fritsch, among others. He asks whether artworks are dead or alive, if artistic creativity isn't actually a form of destruction, and whether our ability to be seduced by fine words means we don't put our selves at risk of death. In doing so, he proposes a new theory of aesthetics in which artworks and literary texts have a death-drive of their own, not least by their defining ability to turn away from all that is real, and where the effects of the death-drive mean that we are constantly living in imaginary, rhetorical or 'artistic' worlds. The book also provides a valuable introduction to the rich tradition of work on the death-drive since Freud.Key Features* Includes a general introduction to the death-drive* Presents an original theory of aesthetics* Analyses both theoretical and clinical psychoanalysis* Offers in-depth treatment of Freud* Provides an overview of philosophies of death
Link: http://www.jstor.org/stable/10.3366/j.ctt1r23mg

Chapter 5 Literature – Repeat Nothing from: Death-Drive
Abstract: The title of Ian McEwan’s 1998 novel, Enduring Love, invites images of a romantic relationship surviving adversity with the rich resources of sentimental intensity. But those images are qualified severely when the story gets under way. First, the love portrayed is unrequited; second, it is pathological; third, it is homosexual (in a markedly heterosexual world); fourth, it is a manifestation of Christian fanaticism. The word ‘enduring’ in the title becomes menacing, suggesting obsession. It also reflects back on the object of the love who must ‘endure’ the menace such ‘love’ presents.

CHAPTER 1 Metaphor and World-Conceiving from: Creating Worldviews
Abstract: Few scholars would argue with the idea that words and worldviews are intertwined and that language and thought are related. But when we speak of language, what do we mean? Are we thinking of the language system, or the particular style or type of language used? Most sociologists, political analysts and philosophers are concerned with the ideological content of concepts. Theodor Adorno (1991a, 1991b, 1989), Raymond Williams (1983), Michel Foucault (2004), George Lakoff (1996) and Andrew Goatly (2007) are but a few of those who remind us that words are not innocent and that political systems, reigning ideologies and competing

CHAPTER 2 A Concern for Metaphor from: Creating Worldviews
Abstract: One rich and wide-reaching element in language has become the focal point of much study in the past three decades: metaphor. If this element of language has aroused such interest, it is because there has been increasing recognition that all of our concepts are framed within metaphorical terms. Rather than a model of language based upon the linguistic sign (a model which implies that words designate things in the world outside of language), linguists today are more inclined to accept that there exists a figurative substructure to concepts. This in turn helps us to understand that concepts are not extra-lingual

Introduction to Part II from: Creating Worldviews
Abstract: The following three case studies will explore the relationship between speech and metaphor in the construction of ideological worldviews and in the very construction of our concept of language itself. In the first and second case studies, we will discuss the role played by metaphor in constructing ideological worldviews, or what we will increasingly call cultural mindsets. Two unfashionable mindsets have been selected deliberately, in order to upset readers and force them to leave behind their own convictions and concepts, and to enter into an unfamiliar and probably ‘unsavoury’ vision of the world. The first study will investigate the function

CHAPTER 8 from: Creating Worldviews
Abstract: In the last chapter we considered the way metaphor helped to shape and structure the worldview of Czech communists in the 1970s. We were, however, forced to accept that we were often dealing with three different kinds of worldview. The Czech language itself, as a network of concepts, conceptual links and linguistic habits, had been remodelled by the forces of the Marxist–Leninist worldview. This was by no means a one-way process: on the contrary, the concepts of ‘people’, ‘folk’ and ‘nation’ which were fundamental to the communist worldview were modelled using the plastic material of the Czech imagination, an

A Final Word from: Creating Worldviews
Abstract: At the end of this tour of worldviews, what are we to conclude? Ultimately, this will depend, to a large extent, upon our own worldview. The pessimist and the fatalist will conclude that ideology and cultural mindsets are inescapable. From such a perspective, a worldview appears as a confining space, a prison. And, indeed, it seems true that in thinking and in expression, metaphor (one constitutive element of all worldviews) is ubiquitous and inescapable. The social sciences, with their objectifying rhetoric and, not least of all, their conception of the relationship between society and individuals (the ‘products of social processes’),

5 MULTILINGUALISM, ETHNICITY AND IDENTITY from: Language and Power in the Modern World
Abstract: The world is frequently portrayed as an increasingly uniform place from the point of view of the number of languages used on our planet, not least by some of the media in Western countries where English is the dominant language. Despite this portrayal, however, its population continues to use a huge, if diminishing, variety of languages – most estimates are of around 6,000 living languages (a figure inevitably highly dependent on the definition of ‘a language’ used – see, for example, Crystal 1997: Chapter 47, for a discussion). Nevertheless, whatever the real figure, languages are certainly disappearing all the time

Chapter 1 The Fictive Community: from: George Mackay Brown and the Philosophy of Community
Abstract: In A Calendar of Love and Other Stories, George Mackay Brown’s first collection, Brown writes of Orkney as ‘a small green world in itself’.¹ Orkney is depicted in these stories as a world and a community that is united by both location and shared religious practice. In ‘Witch’, Brown presents a vision of the ideal community: in a community ‘under God … society appears as an organism, a harmony, with each man performing his pre-ordained task to the glory of God and the health of the whole community’.² In these early stories, Brown adheres closely to the model of community

5 The Continental Perspective on the Idea from: The Idea of Continental Philosophy
Abstract: If what the postwar gulf-seekers in the analytic movement would have liked to have expelled from the midst of philosophy in the Englishspeaking world really had been fully expelled ( qua actuality as it were) the story of Continental philosophy would perhaps already be a piece of analytical philosophy’s mythological folklore (‘There used to be some people who read that kind of stuff, but not any more, not round here anyway’). Of course, the fundamental argument of the last chapter is that what answers to the idea of Continental philosophy (the risk of ‘sophistry and illusion’) is not something that can

5 Voicing the Past: from: Media and Memory
Abstract: There is a tendency within media studies to ignore sound. The visual image has dominated: art, photography, advertising, film, television, video games, online media, mobile phones. Just compare the amount of scholarly texts on television to radio, on cinema and gaming rather than soundtracks and soundscapes. Even the mobile phone, which is essentially a listening device, has only become interesting to media studies since it has a screen interface of applications, games, graphics, e-mail, photos and videos. When it comes to memory we assume that the visual dominates and structures our understanding of the world. We do not assume that

8 Towards a Concept of Connected Memory: from: Media and Memory
Abstract: My Facebook page is awash with unremarkable images of conventionality: new babies, weddings, beloved pets, children on the beach, families skiing, gatherings, nights out, concerts, gardens, home improvements and hobbies. The vast majority of these I am not in. Some of these I have felt compelled to add to but most are produced by an online collection of individuals who may or may not be networked to each other and most likely have not been connected to me in the real world for quite some time. They are ‘dormant memories’ as Hoskins describes them (2010). Ceaselessly streaming this data of

5 Enjoying the Nation: from: The Lacanian Left
Abstract: Although our contemporary world is marked throughout by the importance of questions of identity, something increasingly reflected in the directions of contemporary social–scientific research, in the general field of nationalism studies the issue of the attraction and salience of national identities has not been sufficiently examined. This is partly due to the hegemonic position of modernist and constructionist approaches in the relevant literature.² In opposition to the common doxa reproduced by nationalist myths, contemporary research on the nation tends to stress the constructed character of national identity: the nation is primarily understood as a modern social and political construction.

7 The Consumerist ‘Politics of from: The Lacanian Left
Abstract: The preceding explorations of nationalism and European identity reveal how much the fate and prospects of particular identifications and hegemonic projects rely on the affective dimension, on jouissance in its different modalities and interactions with the world of signification and social practice. Obviously the emergence of the ‘new’ cannot succeed if it ignores this important parameter, but this is not to say that sedimented, libidinally invested identifications are in any way privileged to retain their hegemonic position indefinitely. Processes of dis-identification and affective re-investment are, on the contrary, part and parcel of social and political life. In capitalist – especially late

Afterword from: Intending Scotland
Abstract: In the 1980s, when Hamilton Finlay’s garden was coming to maturity, another Scottish poet created an institution aimed at regaining poetry’s relationship with the natural world. The International Institute of Geopoetics in Paris was launched in 1989 by Glasgow-born Kenneth White, then Professor of Twentieth-Century Poetics at the Sorbonne. Geopoetics was a response to the fact that ‘it was becoming more and more obvious that the earth (the biosphere) was in danger and that ways, both deep and efficient, would have to be worked out in order to protect it’, and that what was required was a return to ‘the

2. Maurice Merleau-Ponty: from: Phenomenology or Deconstruction?
Abstract: In the first chapter we asked if, in the light of the questions Derrida raises in Le Toucher, we can still speak, phenomenologically, about a worldly meaningfulness. We saw that, although Derrida’s worries about what Merleau-Ponty means by ‘presence’ and ‘intuitionism’ do provide cause for concern, there is ‘another’ Merleau-Ponty (to whom Derrida alludes but does not explore at any length) who is not prey to the same accusations. We also began to see that Derrida’s reading rests substantially on a particular understanding of the notion of ‘contact’ as immediate proximity, which it is by no means clear that Merleau-Ponty

6. Jean-Luc Nancy: from: Phenomenology or Deconstruction?
Abstract: The previous chapter dealt with the question of alterity in Nancy’s work. Now we turn to the problem of commensurability. Chapter 5 considered the possibility of contact with a meaningful world, while this chapter pursues the issue of the conflict of meaning(s) in the world: what is to be done when a number of incommensurable values must be measured against each other or, in other words, how are we to calculate the incalculable? It is the problem we have been posing to Derrida’s deconstruction; it is also the question at the heart of the cosmological motif we have been tracing

Book Title: Media and Identity in Africa- Publisher: Edinburgh University Press
Author(s): Middleton John
Abstract: This book brings together discussions on the uses and problems of the media - both traditional and modern - in Africa, mostly Eastern Africa, in the current construction of national, class, gender, and individual identities in subject to new economic and political pressures and influences as part of the world-wide process of globalization.
Link: http://www.jstor.org/stable/10.3366/j.ctt1r2b0x

4 REFLECTIONS ON THE MEDIA IN AFRICA: from: Media and Identity in Africa
Author(s) Nassanga Goretti Linda
Abstract: As a result of advances in information and communication technology (ICT), the world has shrunk to a global village, where we can learn about events happening anywhere in the world as they take place, or soon after, largely courtesy of the mass media. However, although we have all become citizens of the global village, we are not equal partners. There are disparities in access to information and communication channels, as well as disparities in the levels at which individuals may participate in, and benefit from, the production of information.

7 MEDIA CONSUMERISM AND CULTURAL TRANSFORMATION from: Media and Identity in Africa
Author(s) Aseka Eric Masinde
Abstract: The so-called information and knowledge age has been characterized by the dominance of two related movements, which serve the age-old human preoccupation with capitalist accumulation. These movements are economic globalization and the revolution in information and communications technologies (ICT). These are movements that may be seen as the engines of the contemporary global economy. They drive the new information world order, in which most of the continent of Africa is not faring too well. The expansion of globalization and ICT is itself largely driven by the logic of the market (Etta and Parvyn-Wamahiu 2003).

9 PUBLISHING IN AFRICA from: Media and Identity in Africa
Author(s) Kimani Cecilia
Abstract: Many people believe that the surest path to success in the largely capitalistic world economy is through information. Information is the most valuable resource – it is the common denominator for managing other resources. The notion that material poverty is directly related to lack of access to information is gaining credibility, especially in the so-called Third World countries. Africa, perceived as the epitome of human desperation according to some retrogressive minds in the West, is generally depicted as riddled with poverty, illiteracy, poor governance, disease and superstitions. Information about the continent is routinely misrepresented, often deliberately doctored by agents of hate

12 THE MEDIA IN EDUCATION from: Media and Identity in Africa
Author(s) Ngome Charles
Abstract: The role of media in supporting and promoting education has been acknowledged globally and attracts a lot of documentation. The World Conference on Education for All (EFA), held in Jomtien, Thailand, in 1990 recognized this role and underscored the need for nations to involve the media in delivering and advocating for education. The World Forum on EFA held in Dakar, Senegal, in 2000 reaffirmed this position and reiterated the need for involving the media in education campaigns. These two world conferences, it is now acknowledged, gave birth to an expanded vision of education. No longer do we look at education

Introduction: from: Post-Foundational Political Thought
Abstract: The following study on post-foundational political thought navigates around a curious difference, which has assumed some currency in recent continental and Anglo-American political thought: the difference between politics and the political, or, in French, between la politique and le politique, or again, in German, between Politik and das Politische. As is well known, a distinctive notion of the political was developed first in the German-speaking world, where it was Carl Schmitt who famously – infamously for some – sought to differentiate the political from other domains of the social, including the domain of politics in the narrow sense (see Chapter 2). In

Chapter 6 A pattern of islands: from: The Scots Imagination and Modern Memory
Abstract: Torgovnick’s literary analysis of primitivism in Freud, Malinowski and Mead suggests that the impulse to record ‘other’ cultures represents a means of ‘handling, through displacement, the series of dislocations that we call modernity and postmodernity’.¹ While archivists have collected and classified, the better to re-present the past for contemporary consumption, the socio-historical critique of heritage and ‘museumry’ has properly castigated selective and ethnocentric interpretation.² Cultural studies includes among its nostrums the need to ‘honour the plurality of perspectives’³ in a world where ‘above all, and directly contrary to the form in which they are constantly invoked, identities are constructed through,

Introduction: from: Democratic Piety
Abstract: Religion has long been a target for the critical weaponry of modern political philosophy. Whether it is accused of anaesthetising an otherwise potentially revolutionary subject or generating war and political conflict, religion is often derided in secular political theory as the basis of unthinking faith, trust in traditional hierarchy, or mystical fanaticism. Against this irrationalism, the dominant forms of contemporary political theory attempt to make sense of the world by diagnosing social and political malignancies and advocating alternative paths to a better world free from the dangerous competition of political viewpoints or the fruitless pursuit of any number of religious

Chapter 1 Complexity Theory and Democratic Politics from: Democratic Piety
Abstract: In a complex world there is often a tendency to try to make politics as simple as possible. This tendency is evident, for example, in the cases of journalists seeking to explain events and situations to uninitiated recipients, intellectuals in the social sciences trying to identify grand theories that can make sense of a multiplicity of diverse phenomena, and politicians wanting to identify solutions to problems and events so that they will harness electoral support. In all these instances it is possible to identify efforts to explain issues by reducing them to a simplified calculus which then enables the process

Chapter 2 Complexity, Democratisation and Conflict from: Democratic Piety
Abstract: The idea of complexity outlined in the first chapter provides the theoretical backdrop to the rest of the argument in this book, in particular the position that ‘in a complex world there are no simple binaries’ (Mol and Law 2002: 20). This is a pivotal insight insofar as it unsettles and disrupts many prevalent ideas in democratic discourse, not the least of which is the assumption that democratisation and the inculcation of democratic practice around the world is the forerunner to a reduction in political conflict. Although binaries can help to reduce complexity and thus make it ‘readable’, the resulting

Book Title: Modernism and Magic-Experiments with Spiritualism, Theosophy and the Occult
Publisher: Edinburgh University Press
Author(s): Wilson Leigh
Abstract: While modernism’s engagement with the occult has been approached by critics as the result of a loss of faith in representation, an attempt to draw on science as the primary discourse of modernity, or as a hidden history of ideas, Leigh Wilson argues that these discourses have at their heart a magical practice which remakes the relationship between world and representation. As Wilson demonstrates, the courses of the occult are based on a magical mimesis which transforms the nature of the copy, from inert to vital, from dead to alive, from static to animated, from powerless to powerful. Wilson explores the aesthetic and political implications of this relationship in the work of those writers, artists and filmmakers who were most self-consciously experimental, including James Joyce, Ezra Pound, Dziga Vertov and Sergei M. Eisenstein.
Link: http://www.jstor.org/stable/10.3366/j.ctt3fgs1g

1 ‘BUT THE FACTS OF LIFE PERSIST’: from: Modernism and Magic
Abstract: The engagement of experimental artistic practices with the contemporary occult in the first half of the twentieth century was not so much the result of personal credulity, or of a search for new forms per se, or a straightforward mimesis of the failure of language, but was instead an attempt to represent the world other than the way it was through a magical mimesis. As I have suggested in the Introduction, this is already to move away from some current accounts of what modernism does with the world. In other accounts, the varieties of modernist experiment are often formed into

3 A ‘SUBTLE METAMORPHOSIS’: from: Modernism and Magic
Abstract: If the experiment of Finnegans Wakeis the harnessing of a magical understanding of transformation through a renewed relation between word and world, one of the central mechanisms for this transformation is sound. The importance of sound inFinnegans Wakeis well known, and has been insisted on from Beckett’s famous assertion in ‘Dante . . . Bruno. Vico . . . Joyce’ (1929) that Joyce’s novel is not to be read, or rather is not only to be read; it ‘is to be looked at and listened to’ (Beckett 1983: 27). Another early admirer, Sergei Eisenstein, went further, suggesting

4 ‘HERE IS WHERE THE MAGIC IS’: from: Modernism and Magic
Abstract: The cultural history of film has often been rooted in the shifting conceptions of and metaphorical uses of light. Film produces life, movement and action from light, making it seem organic (as light produces life and growth in the natural world), but also uncanny (the creation of life and movement from nothing). That the world is reproduced through the effects of light in photography and film has led numerous critics recently to reassert the uncanny and occult status of the media (Gunning 1995). Indeed light has many occult resonances, from Emanuel Swedenborg, through theories of vitalism, to the metaphorical uses

5 ‘DISNEY AGAINST THE METAPHYSICALS’: from: Modernism and Magic
Abstract: As we have seen in Chapter 4, the work of both Dziga Vertov and Sergei Eisenstein shows a tension between realism as faithfulness to the truth of the world on one hand and realism as reproducing the myths of bourgeois capitalism on the other. For Vertov, facts were central in overcoming this problematic of representation, as expressed in his rejection of actors, filmscripts, created scenarios, and so on. For Eisenstein, however, the relation between the facts of world and their reproduction on the screen was in some ways more complex. He criticised Vertov and kino-eye in general for misunderstanding this

Chapter 2 THE CULTURE OF FUNDING CULTURE: from: Intelligence Studies in Britain and the US
Author(s) Pullin Eric
Abstract: The Congress for Cultural Freedom (CCF) was the largest and longest of the covert operations run by the Central Intelligence Agency (CIA). Lasting from 1950 until 1967, the purpose of the CCF was to promote an international anti-communist consciousness among intellectual liberals and non-communist Leftists. The CCF established organisations throughout the non-communist world, sponsoring concerts, art exhibits and scholarly lectures to promote anti-communist activism among intellectuals and artists. From 1966 to 1967, The New York TimesandRamparts– a New Left magazine that offered criticism of politics and culture – exposed the ‘secret’ that the CIA had covertly funded

Chapter 7 RECONCEIVING REALISM: from: Intelligence Studies in Britain and the US
Author(s) Willmetts Simon
Abstract: The treatment of intelligence by both mass media and publishers often seems ideally calculated to persuade the academic world that it is no subject for scholars … Alexander Dumas once said of a woefully inaccurate history of the French Revolution that it had ‘raised history to the level

Chapter 12 WHITEHALL, INTELLIGENCE AND OFFICIAL HISTORY: from: Intelligence Studies in Britain and the US
Author(s) Murphy Christopher J.
Abstract: In the historiography of British intelligence, the publication of SOE in France– an officially sponsored account of the activities of the Special Operations Executive (SOE) during the Second World War – stands out as a significant moment. While the existence of the organisation and its activities already constituted something of an open secret – a consequence of numerous memoirs and investigative works published since its dissolution in 1946 –SOE in Francewas an account of part of the wartime secret world, which was published by Her Majesty’s Stationery Office: an official history, based on access to SOE’s own

Chapter 14 1968 – ‘A YEAR TO REMEMBER’ FOR THE STUDY OF BRITISH INTELLIGENCE? from: Intelligence Studies in Britain and the US
Author(s) Svendsen Adam D. M.
Abstract: Albeit mixed, uneven and occurring on incremental bases, in the context of British intelligence, trends towards a greater degree of ‘liberalisation’ were gradually emerging. As scholar Richard J. Aldrich has argued vis-à-visthe world of intelligence and amid various political propaganda battles: ‘Secret service exploits were emerging as one of the most eye-catching variants

1 A Case of Thought from: Deleuze's Literary Clinic
Abstract: For Deleuze, all thinking begins in a kind of pathos. This is because thinking must be distinguished from knowledge or mental activity in general: remembering, sensing, imagining and so on. These modes of cognition remain at the purely empirical level of recognisable objects. Thought, however, goes beyond the limits of the recognisable and thus needs to be grasped in a way which distinguishes it from our day-to-day cognition of the world.¹ In other words, thought goes beyond the given differences which allow us to recognise the objects of our experience, and in turn leads towards a realm in which differences

Book Title: Muriel Rukeyser and Documentary-The Poetics of Connection
Publisher: Edinburgh University Press
Author(s): Gander Catherine
Abstract: This study of twentieth-century American poet Muriel Rukeyser explores the multiple avenues of her ‘poetics of connection’ to reveal a profound engagement with the equally intertextual documentary genre. It examines previously overlooked photo narratives, poetry, prose and archival material and demonstrates an enduring dialogue between the poet’s relational aesthetics and documentary’s similarly interdisciplinary and creative approach to the world. By considering the sources of documentary in Rukeyser’s work, the study provides insight into her guiding poetic principles, situating her as a vital figure in the history of twentieth-century American literature and culture, and as a pioneering personality in the development of American Studies.Key Features: Provides a new, interdisciplinary perspective on a critically neglected author, situating her firmly within the canon of essential twentieth century American poetsExamines previously overlooked material, including photo narratives, poetry, prose, and archival materialHighlights Rukeyser’s role in the formation of American StudiesOutlines the development of documentary in the 1930s, and its role in the formation of an American literary and cultural aesthetic
Link: http://www.jstor.org/stable/10.3366/j.ctt3fgt6b

Chapter 11 Bohemian Retrospects: from: The Modernist Party
Author(s) Waddell Nathan
Abstract: The English dramatist Ashley Dukes wrote in The Scene Is Changed(1942) that immediately before the First World War he frequented the Café Royal on Regent Street in London, where, with such artists as Jacob Epstein, Henri Gaudier-Brzeska, Christopher Nevinson and Robert Bevan, among others, he would talk ‘about the world, the inevitability of war, Marinetti’s futurism or Ezra Pound’s verse, or the paper that Wyndham Lewis was bringing out calledBlast’.² This ‘lucky’ time, as Dukes put it, of intermingling artists and impresarios sharply contrasted with the world to come after 1918, a world ambivalently characterised by ‘deliverance and

Book Title: Travellers' Tales of Wonder-Chatwin, Naipaul, Sebald
Publisher: Edinburgh University Press
Author(s): Cooke Simon
Abstract: Exploring travellers’ tales of wonder in contemporary literature, this study challenges a sensibility of disenchantment with travel. It reassesses travel writing as an aesthetically and ethically innovative form in contemporary international literature, and demonstrates the crucial role of wonder in the travel narratives of writers such as Bruce Chatwin, V.S. Naipaul, and W.G. Sebald. Their ‘travellers’ tales of wonder’ are read as a challenge to the hubris of thinking the world too well known, and an invitation to encounter the world – including its most troubling histories – with a sense of wonder.Key FeaturesReassesses the place of travel writing in literary history to argue that the genre is important as a site of aesthetic innovation and ethical engagement in contemporary literatureDemonstrates the central role of wonder in travel accounts often regarded as narratives of disenchantmentExplores the way travellers’ tales of wonder recover and renew ancient and early modern forms in approaching modern and contemporary issuesOffers new, in-depth readings of the work of three major writers, in each case drawing on as yet unpublished results of archival research
Link: http://www.jstor.org/stable/10.3366/j.ctt3fgtg6

Chapter 3 Forms of Recovery and Renewal: from: Travellers' Tales of Wonder
Abstract: It might at first appear an irony: the peak in anxieties about the end of travel coincides, almost exactly, with what has been described as the ‘renaissance of the travel book’ (see for example, Graves 2003). But this convergence in the late 1970s and 1980s is more likely an expression of a broad literary and cultural engagement with questions of travel in a world increasingly on the move, increasingly interconnected. The publication of Bruce Chatwin’s In Patagoniain 1977, alongside that of Patrick Leigh Fermor’sA Time of Gifts, is often given as the literary historical moment in which travel

Chapter 4 Bruce Chatwin and the ‘modern WONDER VOYAGE’: from: Travellers' Tales of Wonder
Abstract: When Bruce Chatwin published an account of a journey to a part of the world which had come to symbolise, in the Western cultural imagination, the distance to which ‘one travels no more’, it appeared as both novelty and relic, at once literary newfoundland and lost world regained. As its premise was the mythically resonant, marvellously unlikely quest for a replacement for a scrap of Giant Sloth skin which the traveller had gazed upon in wonder as a child in his grandmother’s cabinet of curiosities, believing it to be a ‘piece of brontosaurus’, and which had been discarded after her

Chapter 5 V. S. Naipaul and the ‘gift of wonder’: from: Travellers' Tales of Wonder
Abstract: If Chatwin’s In Patagoniahad dazzled into literary consciousness an idea that ‘Patagonia’ as place and figurative possibility may still inspire, or require, wonder in the contemporary world, then V. S. Naipaul’sThe Enigma of Arrivalis the late twentieth century’s most exemplary and subtle monument to the idea that ‘after Patagonia’ there do indeed remain strange, distant and mysterious places in the world: ‘unknown Wiltshire’ (Naipaul 2002: 111), for example, deep in the archipelago of the British Isles. Before we even begin to exploreThe Enigma of Arrivalas a text which both unflinchingly portrays and profoundly questions a

CHAPTER 1 The ‘happy ending’ and homogeneity from: Happy Endings in Hollywood Cinema
Abstract: In an ideal world the central argument advanced by this chapter would not require making. Yet, such is the weight of reputation that it seems the necessary place to begin. This chapter is, first and foremost, concerned to question the existence of the‘happy ending’, that is: a homogeneous, clichéd ending, which recurs consistently across the majority of Hollywood movies. This is a separate issue from the existence of ‘happy endings’ – a broad category of conclusions that (according to criteria yet to be defined) ‘could be said to end happily’ (Bordwell 1986: 159) rather than ‘unhappily’. Thus, while this

5 Introduction to Madame Bovary (1965) from: The Paul de Man Notebooks
Abstract: Ever since its publication in 1857, Madame Bovaryhas been one of the most discussed books in the history of world literature. Despite the distinction and importance of his other novels, Flaubert had to reconcile himself to the fact that he became known, once and forever, as the author ofMadame Bovary. The popularity of the novel has increased rather than diminished with time. Numberless translations exist in various languages; the word “bovarysme” has become part of the French language; the myth surrounding the figure of Emma Bovary is so powerful that, as in the case of Don Quixote, or

2. Gadamer’s Re-Orientation of Aesthetics from: Unfinished Worlds
Abstract: Gadamer’s approach to aesthetic experience stands squarely in the phenomenological tradition: his concern is with the place of art in our experienceof the world.² His reflection on aesthetic theory is a rare intellectual achievement, simultaneously deconstructive and constructive. It dismantles elements of the grand traditions of Platonic and Kantian aesthetics but offers, nevertheless, a phenomenological reconstruction of many of their central insights. This makes for a flexible philosophical approach to artwork which ranges freely over a number of art forms and styles, discussing both the singularity of works and their broader significance. The approach is hermeneutical: it reacquaints us

3. Aesthetic Attentiveness and the Question of Distanciation from: Unfinished Worlds
Abstract: Gadamer’s reflection on the experience of art is vexed by a tension between the existential interests that dominate his phenomenological account of experience and his rejection of Kantian disinterestedness in aesthetics. How can Gadamer defend his phenomenological approach to experience and demonstrate how art supports its cognitive concerns, and yet proclaim the autonomy of art without losing its connectedness to the everyday world? Having examined Gadamer’s critique of subjectivist aesthetics, we suggest that his approach to aesthetic attentiveness offers a persuasive reconciliation of the interested and the disinterested. The reconciliation is one of Gadamer’s greatest unremarked contributions to contemporary aesthetics.

CHAPTER 2 Coming to Our Senses from: Sensual Relations
Abstract: In the 1980s, just as the textual revolution was entering its secondary phase and sweeping the discipline, a few anthropologists began to question the disembodied nature of much of contemporary ethnography and its conceptual reliance on language-based models of analysis. Their work prepared the ground for a sensual turn in anthropological understanding—that is, a move away from linguistic and textual paradigms toward an understanding that treats cultures as ways of sensing the world. This chapter documents this countertradition within the anthropology of the 1980s and 1990s, which culminated in the emergence of the anthropology of the senses.

CHAPTER 4 On Being in Good Taste from: Sensual Relations
Abstract: In the Massim way of sensing the world, the sense that is subject to the most restrictions is that of taste. In this chapter, we first examine how the repression (or constant deferral) of gustation is related to the centrality of exchange in Massim society, with the result that foods are classified and valued by reference to their presentability rather than their delectability. It also shows how Massim food preferences are ordered by a principle of likeness to humanity, as in the case of pork, which is reputed to be the next best thing to human flesh—at least in

Book Title: Cops, Teachers, Counselors-Stories from the Front Lines of Public Service
Publisher: University of Michigan Press
Author(s): Musheno Michael
Abstract: Whether on a patrol beat, in social service offices, or in public school classrooms, street-level workers continually confront rules in relation to their own beliefs about the people they encounter. Cops, Teachers, Counselors is the first major study of street-level bureaucracy to rely on storytelling. Steven Maynard-Moody and Michael Musheno collect the stories told by these workers in order to analyze the ways that they ascribe identities to the people they encounter and use these identities to account for their own decisions and actions. The authors show us how the world of street-level work is defined by the competing tensions of law abidance and cultural abidance in a unique study that finally allows cops, teachers, and counselors to voice their own views of their work.Steven Maynard-Moody is Director of the Policy Research Institute and Professor of Public Administration at the University of Kansas.Michael Musheno is Professor of Justice and Policy Studies at Lycoming College and Professor Emeritus of Justice Studies, Arizona State University.
Link: http://www.jstor.org/stable/10.3998/mpub.11924

2. State Agents, Citizen Agents from: Cops, Teachers, Counselors
Abstract: How do street-level workers make sense of their world and account for what they do? These questions guide our inquiry and lie at the heart of scholarship on the state and its workforce. Much of the existing literature converges on a viewpoint of street-level workers that focuses on how they apply the state’s laws, rules, and procedures to the cases they handle. We call this viewpoint the state-agent narrative. We propose an additional viewpoint, a citizen-agent narrative, that is muted in existing scholarship yet prevalent in the stories told to us by street-level workers. The citizen-agent narrative concentrates on the

11. Getting the Bad Guys from: Cops, Teachers, Counselors
Abstract: I have known this guy, [John], for probably five years now. He’s a quad. He was one of those wild kids who thought the world was his, and if you drink enough and take enough [drugs]—well, he got really loaded and tried to fly his car over some trees, and it didn’t quite make it, so now he is a quad. The catch is, he still thinks if he wants it, he should get it—and

12. Streetwise Workers and the Power of Storytelling from: Cops, Teachers, Counselors
Abstract: Street-level stories are powerfully descriptive: they take us into the storytellers’ worlds, both real and imagined. Through the storytellers’ words, we experience the physical and emotional context of their work. We meet the students, clients, criminals, victims, bystanders, coworkers, and bosses who populate these story worlds. Street-level stories, like other narratives both grand and mundane, help us understand how sense and meaning are made and how norms are conveyed and enforced. Whether the story is of Odysseus on his mythic voyage or a voc rehab counselor confronting a difficult client, stories reveal moral reasoning as the storyteller navigates through the

Book Title: Utopia in Performance-Finding Hope at the Theater
Publisher: University of Michigan Press
Author(s): Dolan Jill
Abstract: "Jill Dolan is the theatre's most astute critic, and this new book is perhaps her most important. Utopia in Performance argues with eloquence and insight how theatre makes a difference, and in the process demonstrates that scholarship matters, too. It is a book that readers will cherish and hold close as a personal favorite, and that scholars will cite for years to come."---David Román, University of Southern CaliforniaWhat is it about performance that draws people to sit and listen attentively in a theater, hoping to be moved and provoked, challenged and comforted? In Utopia in Performance, Jill Dolan traces the sense of visceral, emotional, and social connection that we experience at such times, connections that allow us to feel for a moment not what a better world might look like, but what it might feel like, and how that hopeful utopic sentiment might become motivation for social change.She traces these "utopian performatives" in a range of performances, including the solo performances of feminist artists Holly Hughes, Deb Margolin, and Peggy Shaw; multicharacter solo performances by Lily Tomlin, Danny Hoch, and Anna Deavere Smith; the slam poetry event Def Poetry Jam; The Laramie Project; Blanket, a performance by postmodern choreographer Ann Carlson; Metamorphoses by Mary Zimmerman; and Deborah Warner's production of Medea starring Fiona Shaw. While the book richly captures moments of "feeling utopia" found within specific performances, it also celebrates the broad potential that performance has to provide a forum for being human together; for feeling love, hope, and commonality in particular and historical (rather than universal and transcendent) ways.
Link: http://www.jstor.org/stable/10.3998/mpub.119520

chapter one Introduction: from: Utopia in Performance
Abstract: Utopia in Performanceargues that live performance provides a place where people come together, embodied and passionate, to share experiences of meaning making and imagination that can describe or capture fleeting intimations of a better world.Utopia in Performancetries to find, at the theater, a way to reinvest our energies in a different future, one full of hope and reanimated by a new, more radical humanism. This book investigates the potential of different kinds of performance to inspire moments in which audiences feel themselves allied with each other, and with a broader, more capacious sense of a public, in

Partial Justice: from: The Fate of Law
Author(s) Minow Martha
Abstract: I was surprised and delighted to be asked to speak on the topic “The Fate of Law.” l I was surprised, because this strikes me as a tall person’s topic, a topic for someone who can survey the entire world of law and comment on its overall development. To discuss “The Fate of Law” is an invitation to make statements that cast shadows. My work tends to look at the margins and corners, especially at people such as women, children, and persons with disabilities. I am interested in people who have not been the central subjects of theories of law,

TWO Kenneth Burke: from: Staging Philosophy
Author(s) Puchner Martin
Abstract: Philosophy, a discipline concerned with truth, being, and the foundations of knowledge, was predestined to abhor the theater, which is premised on lying, appearance, and the construction of false worlds. Philosophical attacks on the theater, as they accompany the history of philosophy from Plato onward, are thus not only frequent but also unsurprising. At the same time, self-declared defenders of the theater, including many playwrights, have fought back by creating mock philosophers who are exposed as fools and charlatans on the stage, a tradition that begins with Aristophanes’ unflattering portrayal of Socrates in The Clouds.Indeed, Plato and Aristophanes can

Modern Realist Theory and the Study of International Politics in the Twenty-first Century from: Millennial Reflections on International Studies
Author(s) Grieco Joseph M.
Abstract: Participants in the millennial reflections panels held under the auspices of the 2000 annual meeting of the International Studies Association were invited to offer self-critical reflections about the state of different elements of the field of international relations and to put forward recommendations on how these different elements might push forward most productively in the years ahead. Toward that end, I present ideas about some of the main contributions of modern realist theory to the study of world politics, a few of its main problems as an approach to international studies, and a sample of its most promising areas of

Performance and Perils of Realism in the Study of International Politics from: Millennial Reflections on International Studies
Author(s) Holsti K. J.
Abstract: A long tradition of research, interpretation, and speculation about international politics goes under the name of realism. Although some dispute the pedigree as simply a “construction” of contemporary analysts, in fact a number of writers whose roster includes Machiavelli, Rousseau, Meinecke, von Gentz, Morgenthau, and Waltz, to name just a few, share a number of common themes such as their images of the world, their understanding of historical processes, the dilemmas and paradoxes that are peculiar to states that exist in a condition of anarchy, and the normative primacy of security in such an environment. They each made unique contributions

Institutional Theory in International Relations from: Millennial Reflections on International Studies
Author(s) Keohane Robert O.
Abstract: Joseph S. Nye has discussed our joint work on “transnational relations and interdependence” in his paper for this volume. We accordingly agreed that I would focus on my own work on institutional theory and cooperation, exemplified most clearly in my After Hegemony: Cooperation and Discord in the World Political Economy,¹ and subsequent work by myself and others. These lines of work are closely related. Our joint analysis of asymmetrical interdependence and power, and “complex interdependence,” describes the context of contemporary world politics within which my institutional theory is set. Furthermore, some of the key elements of that institutional theory appear

Transnational Relations, Interdependence, and Globalization from: Millennial Reflections on International Studies
Author(s) Nye Joseph S.
Abstract: When I was a graduate student, I took a course taught by Hans J. Morgenthau. I was impressed by the power of the realist model and remain so. When I was in a policy position and responsible for reconstructing American alliance relations in East Asia, I relied heavily on realism.¹ In my textbook Understanding International Conflicts, I insist that students begin by understanding the realist model before they turn to liberal and constructivist theories.² But even in the early 1960s, I was equally impressed by the notion that realism captured only part of what was important in world politics. Ideas,

The Continuing Story of Another Death Foretold: from: Millennial Reflections on International Studies
Author(s) Cox Michael
Abstract: If international relations is to be judged by its capacity not just to understand the world as it is but by its proven ability to anticipate future global trends—a not unreasonable demand—then by any measure it has to be judged to have been one of the more dismal of the social sciences. The list of its failures is too long to bear repetition here and is possibly best forgotten. Others, however, might not let us forget quite so easily. As a senior editor of a leading foreign policy magazine once reminded us, consider what we, the so-called experts,

Quantitative International Politics and Its Critics: from: Millennial Reflections on International Studies
Author(s) Leng Russell J.
Abstract: One way to provide an accounting of the state of quantitative international politics at the turn of the millennium is by evaluating its record against the skepticism of its early critics. Traditional international relations scholars, in fact, took a rather jaundiced view of the scientific study of world politics when the subfield was in its infancy at the beginning of the second half of the twentieth century. One of the most skeptical critiques came from the British classicist Hedley Bull who argued that the scientific approach was “likely to contribute very little to the theory of international relations, and in

Chapter 5 Neuroscience and the Quest for God from: The Neuroscientific Turn
Author(s) May Christopher J.
Abstract: Modern writers such as Will Durant have described the medieval period as an “age of faith” (1950, iii), and despite the danger of gross generalization, in its broad strokes it is difficult for a modern researcher to deny the characterization. In fact, for countless premodern Europeans during the Middle Ages and beyond, belief in God’s divine plan served as an organizing principle through which they understood themselves and their world. Considering the power of the Catholic Church during these centuries, this theistic focus should come as no surprise, nor should it surprise us that many people during this period desired

Book Title: Strung Together-The Cultural Currency of String Theory as a Scientific Imaginary
Publisher: University of Michigan Press
Author(s): Miller Sean
Abstract: In Strung Together: The Cultural Currency of String Theory as a Scientific Imaginary,Sean Miller examines the cultural currency of string theory, both as part of scientific discourse and beyond it. He demonstrates that the imaginative component of string theory is both integral and indispensable to it as a scientific discourse. While mathematical arguments provide precise prompts for physical intervention in the world, the imaginary that supplements mathematical argument within string theory technical discourse allows theorists to imagine themselves interacting with the cosmos as an abstract space in such a way that strings and branes as phenomena become substantiated and legitimized. And it is precisely this sort of imaginary-which Miller calls ascientific imaginary-duly substantiated and acculturated, that survives the move from string theory technical discourse to popularizations and ultimately to popular and literary discourses. In effect, a string theory imaginary legitimizes the science itself and helps to facilitate a virtual domestication of a cosmos that was heretofore remote, alien, and incomprehensible.
Link: http://www.jstor.org/stable/10.3998/mpub.4999338

CHAPTER 1 Introduction from: Strung Together
Abstract: String theory is reputed to have begun in 1968, when a postdoctoral fellow named Gabrielle Veneziano, working at CERN,¹ one of the world’s leading high energy physics laboratories, proposed a solution to a vexing problem concerning the interaction of subatomic particles in the nuclei of atoms. He accomplished this by using a formula he had found in an eighteenth-century mathematics text.² Two years later, three other theorists—Yoichiro Nambu, Leonard Susskind, and Holger Nielsen—independently suggested that Veneziano’s redeployment of this antique mathematical function implied that the particles that formed the nuclei of atoms were not actually zero-dimensional point-particles, but

6 THE THREE FREE WORLD THEORIES from: Democratic Peace
Abstract: Democratic peace is a theory of democracy, by democracy, for democracy; it is supposed to explain the behavior of democracies, it was conceived in democracies, and its political representations were put into use for the sake of democracies. The focus of this book is a free world theory. But democratic peace thesis is not the only free world theory. There are others; for example, soft power and the capitalist peace theory (or thesis). Soft power is connected to democracy in that its emphasis is on influence by consent, the supposedly democratic approach to influence, rather than by coercion. Though power

7 THEORIZING AND RESPONSIBILITY from: Democratic Peace
Abstract: Tumultuous are the lives of theories. Conceived in the serenity of academy, they may find themselves forced into the real world and subjected to the vicissitudes of politics. This migration of theories from academia to the real world is what raises the question of theoreticians’ responsibility. Are the theoreticians responsible for the real-world ramifications, political harms, and moral wrongs resulting from their theorizing, and what sort of responsibility do they bear? The political biography of the democratic peace thesis discussed earlier in the book will help us answer these questions.

CONCLUSIONS: from: Democratic Peace
Abstract: Though faltering at times, the democratic peace theories have thriving lives. The aim of this book has been to trace those lives, understand them theoretically, and assess them in normative terms. Theoretically, the migration of theory to the nonacademic world was conceptualized through the hermeneutical mechanism model. By focusing on a theory’s internal structure as an assemblage of political concepts, this book conceptualizes theories as theoretical constructions, a form of idea entity, and moreover, a form of political thought: a configuration of decontested political concepts arranged together, each conferring meaning on the others and receiving meaning from them. Thus, theories

Book Title: Forging the World-Strategic Narratives and International Relations
Publisher: University of Michigan Press
Author(s): Roselle Laura
Abstract: Forging the Worldbrings together leading scholars in International Relations (IR) and Communication Studies to investigate how, when, and why strategic narratives shape the structure, politics, and policies of the global system. Put simply, strategic narratives are tools that political actors employ to promote their interests, values, and aspirations for the international order by managing expectations and altering the discursive environment. These narratives define "who we are" and "what kind of world order we want."
Link: http://www.jstor.org/stable/10.3998/mpub.6504652

1 Introduction from: Forging the World
Author(s) Roselle Laura
Abstract: Communication and power are the touchstones for the study of strategic narrative. The concept of strategic narrative focuses our attention, as both International Relations scholars and analysts of foreign policy—and as students wishing to understand more about the world around us—on a world in which power and communication technologies are in the midst of a rapid transition. The aim of this volume is to highlight the explanatory power of the concept of strategic narrative. We do this by focusing on a set of empirical studies across a range of important issues in international affairs. These studies demonstrate how

3 Strategic Narratives and Great Power Identity from: Forging the World
Author(s) Roselle Laura
Abstract: After the dissolution of the Soviet Union, there was a moment for possible post–Cold War narrative alignment as some leaders on each side sought a new world order; a moment to move beyond the Cold War narrative of East versus West. George H. W. Bush set out a system narrative of international cooperation that important leaders in the former USSR shared. But in the years that immediately followed, short-term tactical conflicts on each side meant that this moment for alignment was squandered—visions of order reverted back to Cold War narrations—with the United States seeking to be leader

4 Finding a Unified Voice? from: Forging the World
Author(s) Miskimmon Alister
Abstract: This volume argues that analyzing strategic narratives in international affairs is central to our understanding of the forces that shape the world today. This chapter assesses how international organizations construct and deploy an effective strategic narrative—in this case, the European Union. The EU has relied on a strategic narrative from its inception to the present day. The EU has tried to use this narrative to build support within Europe for deeper integration and sought to forge influence internationally. Over the years this narrative has shifted from a grand strategic vision of the people of Europe—working together across national

6 Beyond Neoliberalism: from: Forging the World
Author(s) Singh J. P.
Abstract: Efforts in international organization to improve human well-being and uplift millions of people from poverty constitute one of the greatest stories begun in the last century. The idea of international developmentcan be traced back to the evolution of political economy as an academic discipline, but its instrumentalization as a set of strategic narratives to be pushed on to states and societies, initially from the imaginations of technocrats in international organizations charged with a development mandate, matured after World War II. The narrative continues to evolve as nearly one billion people in the world still live below the poverty line.

7 Public Diplomacy, Networks, and the Limits of Strategic Narratives from: Forging the World
Author(s) Brown Robin
Abstract: The debate over strategic narrative revolves around three claims. The first claim is that some narratives are strategicallysignificant, for instance the BRICS narrative of the “rise of the rest” or the Taliban’s account of the role of NATO forces in Afghanistan. These accounts of the world influence how people and organizations understand the world and act within it (Miskimmon, O’Loughlin, and Roselle 2013). The second claim is that an actor can successfully promote their own narrative tostrategicallyadvance their position in the world. A strategic narrative provides a simple and persuasive account of a strategy that helps to

9 Narrative Wars: from: Forging the World
Author(s) Archetti Cristina
Abstract: Both in terrorism research and counterterrorism practitioners’ circles “narratives” are en vogue. Just to illustrate the extent of their ubiquity on both sides of the Atlantic, the U. K. government’s 2009 antiterrorism strategy identified the narrative of “oppression and victimhood” promoted by al Qaeda (Home Office 2009, 155)—which portrays Muslims around the world as victims of Western aggressors—as the fuel for homegrown extremism (141). The Dutch National Coordinator for Counterterrorism released a whole collection of contributions by academics and researchers about “Countering Violent Extremist Narratives” in 2010. A White House document about preventing violent extremism has more recently

CHAPTER 1 The Landscape of the Past in Hesiod’s Theogony from: Traces of the Past
Abstract: As succinctly expressed in its opening line, “Let us begin to sing” ἀρχώμεθ᾿ ἀείδειν, 1)), Hesiod’s Theogonyis about the beginning of time as the motivation for the beginning of poetic production.² The question before us is how the visible or material world is part of the poem’s temporal environment. In general, scholarly attention paid to material or visible objects in archaic poetry has taken two routes. On the one hand, they are the source of aesthetic effects in ecphrastic passages, with the Shield of Achilles in the Iliad taking pride of place.³ On the other hand, they are marshaled

Book Title: American Night-The Literary Left in the Era of the Cold War
Publisher: The University of North Carolina Press
Author(s): WALD ALAN M.
Abstract: American Night, the final volume of an unprecedented trilogy, brings Alan Wald's multigenerational history of Communist writers to a poignant climax. Using new research to explore the intimate lives of novelists, poets, and critics during the Cold War, Wald reveals a radical community longing for the rebirth of the social vision of the 1930s and struggling with a loss of moral certainty as the Communist worldview was being called into question. The resulting literature, Wald shows, is a haunting record of fracture and struggle linked by common structures of feeling, ones more suggestive of the "negative dialectics" of Theodor Adorno than the traditional social realism of the Left.Establishing new points of contact among Kenneth Fearing, Ann Petry, Alexander Saxton, Richard Wright, Jo Sinclair, Thomas McGrath, and Carlos Bulosan, Wald argues that these writers were in dialogue with psychoanalysis, existentialism, and postwar modernism, often generating moods of piercing emotional acuity and cosmic dissent. He also recounts the contributions of lesser known cultural workers, with a unique accent on gays and lesbians, secular Jews, and people of color. The vexing ambiguities of an era Wald labels "late antifascism" serve to frame an impressive collective biography.
Link: http://www.jstor.org/stable/10.5149/9780807837344_wald

Chapter Three The Cult of Reason from: American Night
Abstract: The world the novel makes proposes its own causality and contingency. To treat post–World War II Marxist fiction solely as a declension narrative, due to the ultimate disaster of the Communist movement in 1956, is to miss one of U.S. culture’s most significant streams. Customary accounts of the “Long Retreat” of literary radicalism obviously contain some truth, and there are sound reasons why the political parable of the clean sweep of Cold War liberalism in fiction has had its remarkable run.¹ But scores of novelists once affiliated with or newly drawn to the pro-Communist Left would be a forceful

Chapter Six Lonely Crusaders, Part II from: American Night
Abstract: Ann Petry’s The Narrowsunveils a panorama of Marxist stasis, closer to suspended animation than hypersleep.¹ The 1953 novel, depicting events from October 1951 to the spring of 1952, bequeaths a social vision like that in Melville’sMoby Dick, according to the analysis published that same year by C. L. R. James. InMariners, Renegades, and Castaways: The Story of Herman Melville and the World We Live In, James posits that, for the mid-nineteenth-century world of thePequod’s doomed crew of international sailors, Melville sees change in social power as mandatory for survival; there must be a way to stop

Book Title: The Science of the Soul in Colonial New England- Publisher: The University of North Carolina Press
Author(s): RIVETT SARAH
Abstract: The Science of the Soulchallenges long-standing notions of Puritan provincialism as antithetical to the Enlightenment. Sarah Rivett demonstrates that, instead, empiricism and natural philosophy combined with Puritanism to transform the scope of religious activity in colonial New England from the 1630s to the Great Awakening of the 1740s.In an unprecedented move, Puritan ministers from Thomas Shepard and John Eliot to Cotton Mather and Jonathan Edwards studied the human soul using the same systematic methods that philosophers applied to the study of nature. In particular, they considered the testimonies of tortured adolescent girls at the center of the Salem witch trials, Native American converts, and dying women as a source of material insight into the divine. Conversions and deathbed speeches were thus scrutinized for evidence of grace in a way that bridged the material and the spiritual, the visible and the invisible, the worldly and the divine.In this way, the "science of the soul" was as much a part of seventeenth- and eighteenth-century natural philosophy as it was part of post-Reformation theology. Rivett's account restores the unity of religion and science in the early modern world and highlights the role and importance of both to transatlantic circuits of knowledge formation.
Link: http://www.jstor.org/stable/10.5149/9780807838709_rivett

1 Evidence of Grace from: The Science of the Soul in Colonial New England
Abstract: The sweeping theological transformations that took place over the sixteenth and seventeenth centuries drove bands of people to migrate to diverse locations throughout the early modern Atlantic world. Demonstrating God’s grace became of paramount importance to the justification of each New World mission. Radical Protestant sects such as Independents, Congregationalists, and Baptists developed the test of faith, an oral and public testimony designed to mitigate the uncertainty surrounding signs of election. Before a group of discerning witnesses, testifiers declared adequate (albeit uncertain) proof of their own election while also providing data in response to a metaphysical problem, namely, the uncertainty

Chapter Four Reading Gender and Metaphor in Ibn ʿArabī’s Cosmos from: Sufi Narratives of Intimacy
Abstract: In engaging the tension between perspectives that challenge traditional gender stereotypes and those that reiterate normative conventions, feminist readers encounter a set of more nuanced methodological and theoretical considerations. At the outset, it is imperative to situate Ibn ʿArabī’s teachings on gender within the assumptions of his worldview—that is, to take seriously the Sufi framework of his engagement with gender. As is characteristic of all Ibn ʿArabī’s works, paradox, ambivalence, and contradiction are part of his mystical methodology. Since reality “as it really is” or mystical experiences give a glimpse into that which cannot be understood or captured in

Book Title: Race and the Making of the Mormon People- Publisher: The University of North Carolina Press
Author(s): MUELLER MAX PERRY
Abstract: The nineteenth-century history of the Church of Jesus Christ of Latter-day Saints, Max Perry Mueller argues, illuminates the role that religion played in forming the notion of three "original" American races-red, black, and white-for Mormons and others in the early American Republic. Recovering the voices of a handful of black and Native American Mormons who resolutely wrote themselves into the Mormon archive, Mueller threads together historical experience and Mormon scriptural interpretations. He finds that the Book of Mormon is key to understanding how early followers reflected but also departed from antebellum conceptions of race as biblically and biologically predetermined. Mormon theology and policy both challenged and reaffirmed the essentialist nature of the racialized American experience.The Book of Mormon presented its believers with a radical worldview, proclaiming that all schisms within the human family were anathematic to God's design. That said, church founders were not racial egalitarians. They promoted whiteness as an aspirational racial identity that nonwhites could achieve through conversion to Mormonism. Mueller also shows how, on a broader level, scripture and history may become mutually constituted. For the Mormons, that process shaped a religious movement in perpetual tension between its racialist and universalist impulses during an era before the concept of race was secularized.
Link: http://www.jstor.org/stable/10.5149/9781469633763_mueller

THE NOVEL AND THE THEATER from: “The Useless Mouths” and Other Literary Writings
Author(s) FEIGL JOE
Abstract: The novel and the theater are two forms of fiction: in both cases, it is a matter of creating an imaginary world, and making characters, whose story constitutes what is called the plot, enter into this world. In order for the impact of the work to surpass that of simple entertainment, the story must also have a signification. Through carefully constructed lies, the book, like the play, strives to communicate a general human truth, but they do not rely on the same devices, and they do not seek the same type of truth.

INTRODUCTION from: “The Useless Mouths” and Other Literary Writings
Author(s) Hengehold Laura
Abstract: “To will that there be being,” Simone de Beauvoir wrote in The Ethics of Ambiguity,“is also to will that there be men by and for whom the world is endowed with human significations. . . . To make being ‘be’ is to communicate with others by means of being.”¹ However, for most of her intellectual career, literature was Beauvoir’s preferred means for carrying out the philosophical task of disclosing being in a communicable, communicative way. As she argued in a series of essays and public lectures between the 1940s and 1960s, literature is better equipped to present the qualitative

WHAT CAN LITERATURE DO? from: “The Useless Mouths” and Other Literary Writings
Author(s) SIMONS MARGARET
Abstract: Well, I do not need to tell you that my conception of literature is not that of Ricardou.¹ For me, literature is an activity carried out by men, for men, in order to disclose the world to them, this disclosure being an action.²

MY EXPERIENCE AS A WRITER from: “The Useless Mouths” and Other Literary Writings
Author(s) MANN J. DEBBIE
Abstract: Jean-Paul Sartre spoke to you about literature in general. He told you what all writers have in common; for them it is a question of communicating “the lived sense of being-in-the-world” by giving as a product an object which is a singular universal: their oeuvre.¹

FOREWORD TO HISTORY: from: “The Useless Mouths” and Other Literary Writings
Author(s) MOY JANELLA D.
Abstract: Historyis Elsa Morante’s latest novel.¹ However, don’t expect to find in these pages glorified accounts of ancient or modern crises that have rocked the world. True, each chapter begins with a summary of world events, but the author does not see History as the upheavals reported in newspapers and described in books. For Morante, History is the hidden repercussion of these events in the hearts and bodies of the anonymous individuals who suffer through them, usually without understanding what is taking place.

Book Title: Moving Consciously-Somatic Transformations through Dance, Yoga, and Touch
Publisher: University of Illinois Press
Author(s): Fraleigh Sondra
Abstract: The popularity of yoga and Zen meditation has heightened awareness of somatic practices. Individuals develop the conscious embodiment central to somatics work via movement and dance, or through touch from a skilled teacher or therapist often called a somatic bodyworker. Methods of touch and movement foster generative processes of consciousness in order to create a fluid interconnection between sensation, thought, movement, and expression. In Moving Consciously , Sondra Fraleigh gathers essays that probe ideas surrounding embodied knowledge and the conscious embodiment of movement and dance. Using a variety of perspectives on movement and dance somatics, Fraleigh and other contributors draw on scholarship and personal practice to participate in a multifaceted investigation of a thriving worldwide phenomenon. Their goal: to present the mental and physical health benefits of experiencing one's inner world through sensory awareness and movement integration. A stimulating addition to a burgeoning field, Moving Consciously incorporates concepts from East and West into a timely look at life-changing, intertwined practices that involve dance, movement, performance studies, and education. Contributors: Richard Biehl, Robert Bingham, Hillel Braude, Alison East, Sondra Fraleigh, Kelly Ferris Lester, Karin Rugman, Catherine Schaeffer, Jeanne Schul, and Ruth Way.
Link: http://www.jstor.org/stable/10.5406/j.ctt1647csj

CHAPTER 8 Somatic Awakenings from: Moving Consciously
Author(s) Way Ruth
Abstract: In this moment, I reflect on my own passion for moving and how as a child this embodied language formed its own expression and confirmed my sense of self. When I dance, I feel alive in the world and part of it.

CHAPTER 10 Performing Body as Nature from: Moving Consciously
Author(s) East Alison
Abstract: Somatic memories impel my chapter, especially the unification of self and world I experience through dance performance.¹ Ideas regarding the “nature” of choreographic expression and the choreographic expression of “nature” are still evolving in me as I redefine my own “dancerly” behavior and come to terms with what is still physically possible to achieve. My body is packed with memories of somatic engagement with the landscape, studio, and stage over many years. These memories begin from my earliest childhood: running through grassy paddocks, herding sheep, tumbling and sliding down rutted hillsides, climbing tall trees, and riding on the horse-drawn hay

3. Picturing Palucca at the Bauhaus from: New German Dance Studies
Author(s) FUNKENSTEIN SUSAN
Abstract: Gret Palucca quickly ascended to dance stardom in the 1920s. Born in 1902, Palucca received her dance training at Mary Wigman’s pioneering Dresden studio in the early 1920s and was among the first generation of Wigman students, including Vera Skoronel and Hanya Holm, to go on to innovate in the world of dance.¹ Prominent dance critics recognized Palucca’s talent while she was still a student, and in 1925 Palucca left Wigman and opened her own Dresden-based dance studio, rivaling her former mentor for students and fame. Known for her careerist drive, Palucca toured extensively and became one of the most

10. Moving against Disappearance: from: New German Dance Studies
Author(s) GIERSDORF JENS RICHARD
Abstract: Twenty years ago, with the fall of the Berlin Wall, many socialist countries—including East Germany—that had been prominent players on the world stage began to quickly, and in many cases, literally, vanish from the world map. In the years after the fall of the Wall, some former socialist countries such as Poland were able to recast their experience under Communist rule as part of a national narrative of ongoing resistance, while others, such as the former Yugoslavia, experienced a violent breaking apart into smaller national, ethnic, or religious units, and others, in the case of the former Soviet

two ANNE CONWAY from: Eight Women Philosophers
Abstract: The world of Anne Conway (1631–79), although it may be easier for us to enter than was Hildegard’s, is still remote in time and space. Seventeenthcentury England was a cauldron of conflicting beliefs, many of which owed their origins to religious concerns that today’s readers will find difficult to assimilate. In addition, although at least a few women—such as Mary Astell—seemed to be able to rise from comparatively impoverished backgrounds to a life of gentility, the class distinctions in English life are so marked during this time period that we may experience a failure of imagination in

Ritual from: Key Concepts in Critical Cultural Studies
Author(s) WARREN CATHERINE A.
Abstract: We have entered into a Conradian heart of darkness in Iraq. The dark continent of American journalism is darker than ever. The world seems on the verge of imploding. Indeed, it might, although as James W. Carey has pointed out, “the shadow of the Apocalypse is cast across all our sophisticated imaginings” (Carey 2002b, 196). At this moment in history, it seems particularly appropriate—and critical—to return to Carey’s formative insights about the role of ritual in media: “Media events are often exercises in social cruelty that teeter on the edge of legitimacy and bear dangers beyond purely ritual

Globalization from: Key Concepts in Critical Cultural Studies
Author(s) BRATICH JACK
Abstract: James Carey made it clear that his primary identification, as scholar and citizen, was with the nation-state: “Modern utopians claim that we are now outgrowing the nation-state and that a new form of world order is emerging, a global village, a universal brotherhood, or world government on a shrinking planet– spaceship earth. Most of this is pleasant if not dangerous nonsense” (1989, 170). “I don’t want to be a citizen of the world,” Carey said (2006a, 222). He called his Americanist streak a “useful ethnocentrism,” given that the United States retained a special place in determining political changes. Carey (2006a)

INTRODUCTION from: Doing Emotions History
Author(s) STEARNS PETER N.
Abstract: Why did early modern Europeans believe the world to be a vale of tears? In contrast, how and when did Americans come to be so cheerful? Why did homicidal husbands in the eighteenth century kill their wives out of anger, while husbands in the nineteenth were more likely to claim they murdered out of jealousy? How did Americans learn to manage their anger to increase productivity and profits?¹ These questions, and others like them, are topics that historians of the emotions have been raising for the last several decades. While concerned with the most personal of subjects—human feelings—their

Book Title: Covering Bin Laden-Global Media and the World's Most Wanted Man
Publisher: University of Illinois Press
Author(s): AL-SUMAIT FAHED
Abstract: Starting in 2001, much of the world media used the image of Osama bin Laden as a shorthand for terrorism. Bin Laden himself considered media manipulation on a par with military, political, and ideological tools, and intentionally used interviews, taped speeches, and distributed statements to further al-Qaida's ends. In Covering Bin Laden , editors Susan Jeffords and Fahed Yahya Al-Sumait collect perspectives from global scholars exploring a startling premise: that media depictions of Bin Laden not only diverge but often contradict each other, depending on the media provider and format, the place in which the depiction is presented, and the viewer's political and cultural background. The contributors analyze the representations of the many Bin Ladens, ranging from Al Jazeera broadcasts to video games. They examine the media's dominant role in shaping our understanding of terrorists and why/how they should be feared, and they engage with the ways the mosaic of Bin Laden images and narratives have influenced policies and actions around the world. Contributors include Fahed Al-Sumait, Saranaz Barforoush, Aditi Bhatia, Purnima Bose, Ryan Croken, Simon Ferrari, Andrew Hill, Richard Jackson, Susan Jeffords, Joanna Margueritte-Giecewicz, Noha Mellor, Susan Moeller, Brigitte Nacos, Courtney C. Radsch, and Alexander Spencer.
Link: http://www.jstor.org/stable/10.5406/j.ctt6wr60n

2 The Discursive Portrayals of Osama bin Laden from: Covering Bin Laden
Author(s) BHATIA ADITI
Abstract: This chapter attempts to illustrate how the creation of illusive categories and perceptions through the use of religious metaphor among other rhetorical tools culminated in the inevitable dichotomy in the way the world perceived Osama bin Laden. It thus conceptualizes bin Laden’s discourse as a set of discursive illusions, in which the dual faces created of and by him turn out to be two sides of the same coin.

4 Words and War: from: Covering Bin Laden
Author(s) RADSCH COURTNEY C.
Abstract: On September 11, 2001, members of Osama bin Laden’s Al Qaeda terrorist network blew up the Twin Towers in New York City. Less than a month later on October 7, Al Jazeera swooped onto the world stage by scooping the major international media. Al Jazeera was the only news outlet in Kabul, Afghanistan, when the United States launched its war against the Taliban, and it aired an exclusive videotape of Osama bin Laden, who was seen as the mastermind for the 9/11 attacks. Its coverage was rebroadcast on leading outlets around the world, and the pan-Arab network became the leading

6 The Myth of the Terrorist as a Lover: from: Covering Bin Laden
Author(s) MELLOR NOHA
Abstract: As the main enemy of the Western world for nearly a decade, Osama bin Laden was the focus of international news media and the topic of several books about his life before and after exile from his homeland. Several of these stories, particularly in the Anglo-American media, illustrated a significant fascination with the Arab male’s sexuality, mainly in the most authoritarian states, which contributes to the image of the Arab as a neurotic sexual being.¹ Indeed, this fascination was not confined to bin Laden, as other male authoritarian figures received similar attention; for instance, Saddam Hussein was rumored to be

9 Obama bin Laden [sic]: from: Covering Bin Laden
Author(s) CROKEN RYAN
Abstract: The greatest night of Geraldo Rivera’s career: this is worth looking into. To understand Rivera’s nationalist ebullience—echoed in the streets and tweets across the United States on the night of bin Laden’s death—I’d like to figure Osama bin Laden’s body as an object in the Ahmedian sense of the word, that is, as an orientation device with world-mapping capabilities. In this framing, it could be said that bin Laden’s fugitive tenure occasioned, among many Americans, a profound and prolonged bout of phenomenological disorientation. Not only did an at-large Osama forestall the realization of “healing” by means of retribution,

10 Congratulations! You Have Killed Osama bin Laden!! from: Covering Bin Laden
Author(s) FERRARI SIMON
Abstract: One of the easiest, and most common, ways to begin an academic essay on videogames is to start with an experiential point of view into a gameworld that the reading audience presumably knows little about beforehand. The language is often overwrought, it addresses the reader as if he or she were an interactor, and it exaggerates or omits many details about the game in question. Perhaps we do this because the medium still seems so new and strange to much of the academic community. Maybe it is a holdover from the era when writing about “computer games” could only mean

EPILOGUE. from: Covering Bin Laden
Author(s) AL-SUMAIT FAHED
Abstract: Media around the world shared the news of Osama bin Laden’s death on May 2, 2011.¹ His death was largely celebrated as a milestone in the Global War on Terrorism. Former president George W. Bush called bin Laden’s killing a “victory for America”²; former secretary of state Condoleezza Rice echoed these sentiments in calling the death a “tremendous victory.”³ Across the United States, groups broke into celebratory cheers upon hearing the announcement of bin Laden’s death.⁴ At the site of the most devastating attack on 9/11—the World Trade Center—crowds waved American flags and burst into choruses of Lee

Chapter Two Perspectivism from: Cannibal Metaphysics
Abstract: Such a requalification of the anthropological agenda was what Tânia Stolze Lima and I wanted to contribute to when we proposed the concept of Amerindian perspectivismas the reconfiguration of a complex of ideas and practices whose power of intellectual disturbance has never been sufficiently appreciated (even if they found the word relevant) by Americanists, despite its vast diffusion in the New World.⁹ To this we added the synoptic concept ofmultinaturalism, which presented Amerindian thought as an unsuspected partner, a dark precursor if you will, of certain contemporary philosophical programs, like those developing around theories of possible worlds, others

Chapter 9 Looks Like We Made It, But Are We Sustaining Digital Scholarship? from: Making Things and Drawing Boundaries
Author(s) TWETEN LISA
Abstract: The increasing amount of digital projects relating to the field of antiquity is especially promising for the future of traditionally archaic academic fields, including Ancient History, Classics, and Classical Archaeology. An enormous number of fragile, irreplaceable artifacts have survived from antiquity, but only a small number are accessible to the public. The vast majority are housed in storage rooms or isolated collections in museums and universities, as well as private collections around the world. For decades, this global scattering of antiquity resulted in widespread inaccessibility to ancient artifacts for both teaching and research. Through the process of digitization and the

Chapter 10 Full Stack DH: from: Making Things and Drawing Boundaries
Author(s) SMITHIES JAMES
Abstract: Ian Hodder (2014) recently pointed to a “return to things” in the humanities and social sciences—a mode of analysis that explores the relationships between people and the objects we use to construct and make sense of the world (19). In digital humanities (DH), we see this turn in Matthew Kirschenbaum’s (2007) forensic analysis of computer hard disks; platform studies that investigate the relationship between computing culture, consoles, and other hardware (Monfort and Bogost 2009); and maker cultures that explore the humanities through practical experimentation (Dieter and Lovink 2014). A return to things suggests a desire to pay attention to

Chapter 21 Creative Curating: from: Making Things and Drawing Boundaries
Author(s) DIMMOCK NORA
Abstract: Re-Envisioning Japan: Japan as Destination in 20th Century Visual and Material Culture(REJ) conjoins a collaboratively built digital environment with the physical, personal collection of travel, tourism, and educational ephemera from which it evolved (Bernardi). Documenting changing images of Japan and its place in the world in the early to mid-twentieth century, the digital archive is comprised of artifacts but is in itself an artifact, a creatively curated representation of representations. Digital environments enable us to see things differently, and, asREJ’s title suggests, the project capitalizes on this virtue. Its direction has been shaped by the convergence between innovative

Book Title: Veer Ecology-A Companion for Environmental Thinking
Publisher: University of Minnesota Press
Author(s): Royle Nicholas
Abstract: Some verbs are closely tied to natural processes: compost, saturate, seep, rain, shade, sediment, vegetate, environ. Many are vaguely unsettling: drown, unmoor, obsolesce, power down, haunt. Others are enigmatic or counterintuitive: curl, globalize, commodify, ape, whirl. And while several verbs pertain to human affect and action-love, represent, behold, wait, try, attune, play, remember, decorate, tend, hope-a primary goal of Veer Ecologyis to decenter the human. Indeed, each of the essays speaks to a heightened sense of possibility, awakening our imaginations and inviting us to think the world anew from radically different perspectives. A groundbreaking guide for the twenty-first century,Veer Ecologyforegrounds the risks and potentialities of living on-and with-an alarmingly dynamic planet.
Link: http://www.jstor.org/stable/10.5749/j.ctt1pwt70r

Globalize from: Veer Ecology
Author(s) TAYLOR JESSE OAK
Abstract: We don’t live onEarth. We liveinit. If there is a single perspectival shift demanded by the Anthropocene, it lies in acknowledging our own planetary internality. Earth’s atmosphere envelops all of history, a vaporous archive in which molecules exhaled by the dead remain suspended along with an ever-increasing quantity of industrial effluent. History bubbles up from the depths of an alien planet whose interior remains as mysterious as the heavens. Modernity runs on the fossilized remains of our prehistoric ancestors sucked and blasted from subterranean fissures. But the world we know has always been shaken, stirred, and, occasionally,

Environ from: Veer Ecology
Author(s) NARDIZZI VIN
Abstract: At the end of the twentieth century, the consensus would seem to have been that the term and concept environmentwere no longer (and may never have been) critically productive. According to Wendell Berry in “Conservation Is Good Work,” “The idea that we live in something called ‘the environment’ … is utterly preposterous.” The prime position accorded to this noun in “the language we are using to talk about our connection to the world” signals, for Berry, both the anthropocentrism and the “inadequacy” of twentieth-century ecodiscourse. Berry aims to correct for this paucity in language by itemizing concrete nouns that

Rain from: Veer Ecology
Author(s) SMITH MICK
Abstract: The summer storm inundates the city, washing air clean of particulates, reviving and refreshing a world exhausted and choked by constant traffic. Breath comes more freely, colors appear more vibrant. Watered earth gently steams through turf and last year’s leaves. To stay without shelter under cloud-wracked sky, soaked through, is to receive a rare gift, albeit one often spurned. After all, we have so much to busy ourselves with and so ignore or demean such worldly providence, a generosity that would recall us, however momentarily, to our elemental, but never isolated, composure, our being-there-in-the-world together—our “we(a)ther-ing.” To feel our

Drown from: Veer Ecology
Author(s) COHEN JEFFREY JEROME
Abstract: After four millennia of practice, narratives of worldly obliteration come easily. The Epic of Gilgameshis “a text haunted by rising waters and disaster.”² The Book of Revelation promises sudden global warming, floods of flame. Millenarianism springs eternal, from the medieval “Fifteen Signs before Doomsday” tradition to the endless Left Behind novels, internet sites, and films.³ Never out of print since its publication in 1960, Walter M. Miller Jr.’sA Canticle for Leibowitzimagines the long aftermath of nuclear winter by arcing time round into a radioactive Middle Ages. A genre dubbed “cli-fi”

Ape from: Veer Ecology
Author(s) MAISANO SCOTT
Abstract: Film adaptations of Romeo and Julietfrequently veer far from Shakespeare’s script. Both Franco Zeffirelli (1968) and Baz Luhrmann (1996), for example, eliminate the character of Paris from the final scene in the Capulet’s tomb.¹ But a more radical reimagining of the play’s end comes in Karina Holden’sRomeo & Juliet A Monkey’s Tale, a television documentary produced by Animal Planet in 2006 about Macaque monkeys in Lopburi, Thailand.² From the opening iambs of its modified prologue (“In Thailand’s town …”), Holden’s urban wildlife film pulls two seemingly far-removed worlds—Shakespeare’s Globe and Animal Planet—into a potentially catastrophic orbit with

Tend from: Veer Ecology
Author(s) HARRIS ANNE F.
Abstract: T endhas a veering volatility. It bends around will and instinct, shaped by both, settling into neither:tendcreates an oscillating ontological middle ground. That’s where I seek to be with you for this essay. Three animal tales and their images will keep us there; stories from medieval, early modern, and contemporary worlds that have been captured in miracle story, woodcut print, and documentary film because the animals involved behaved beyond instinct, which made the humans question their own wills. We will be in complex company across time and scale: the Cistercian recorder of miracles, Caesarius of Heisterbach, and the

Whirl from: Veer Ecology
Author(s) INGOLD TIM
Abstract: Life begins in whirling. By “life” I do not mean an interior property that distinguishes some things we call “animate” from everything else we call “inanimate.” It is not to be found in the behavior of some magic molecule such as DNA that, in the right circumstances, can turn out replicas of itself. I mean, rather, the potential of a world given in movement to generate the forms of things, to hold them fast, and in turn to portend their dissolution. In a world of life, things are formed as eddies in the flow, that is as centers of stillness

2 White Lies: from: Commemorating and Forgetting
Abstract: What becomes of the social memories of settler colonialism and white minority rule when the myth-laden, sociocultural world of their making lies in ruins?¹ The end of apartheid and the transition to parliamentary democracy triggered what amounted to a crisis of collective memory that left citizens of the “new South Africa” without the stable reference points necessary for building a shared sense of national identity. Pierre Nora captured a sense of this dilemma in his famous aphorism: “We speak so much of memory because there is so little of it left.”² What should be remembered and how? Where do old-fashioned

Book Title: The Thought of Death and the Memory of War- Publisher: University of Minnesota Press
Author(s): Gasché Rodolphe
Abstract: War lays bare death and our relation to it. And in the wars-or more precisely the memories of war-of the twentieth century, images of the deaths of countless faceless or nameless others eclipse the singularity of each victim's death as well as the end of the world as such that each death signifies. Marc Crépon's The Thought of Death and the Memory of War is a call to resist such images in which death is no longer actual death since it happens to anonymous others, and to seek instead a world in which mourning the other whose mortality we always already share points us toward a cosmopolitics. Crépon pursues this path toward a cosmopolitics of mourning through readings of works by Freud, Heidegger, Sartre, Patocka, Levinas, Derrida, and Ricœur, and others. The movement among these writers, Crépon shows, marks a way through-and against-twentieth-century interpretation to argue that no war, genocide, or neglect of people is possible without suspending how one relates to the death of another human being. A history of a critical strain in contemporary thought, this book is, as Rodolphe Gasché says in the Foreword, "a profound meditation on what constitutes evil and a rigorous and illuminating reflection on death, community, and world." The translation of this work received financial support from the French Ministry of Foreign Affairs.
Link: http://www.jstor.org/stable/10.5749/j.ctt4cggnq

Cladding from: Meeting Place
Abstract: To enter this world is to navigate it. To discern the dynamics of the zone of encounter folded into the fissure between meeting and nonmeeting, a different approach is needed—methodologically as well as environmentally. In the human sciences it has been customary to call efforts to provide an enriched account of human experience interdisciplinary. Psychologists studying human behavior in public places rarely refer to the design of those places, while urban designers hardly ever consult choreographers. Human geographers study the features of the physical environment that promote the coming together of people into villages and town, while sociologists, assuming

Book Title: Prismatic Ecology-Ecotheory beyond Green
Publisher: University of Minnesota Press
Author(s): Buell Lawrence
Abstract: In a series of linked essays that span place, time, and discipline, Jeffrey Jerome Cohen brings together writers who illustrate the vibrant worlds formed by colors. Organized by the structure of a prism, each chapter explores the coming into existence of nonanthropocentric ecologies. "Red" engages sites of animal violence, apocalyptic emergence, and activism; "Maroon" follows the aurora borealis to the far North and beholds in its shimmering alternative modes of world composition; "Chartreuse" is a meditation on postsustainability and possibility within sublime excess; "Grey" is the color of the undead; "Ultraviolet" is a potentially lethal force that opens vistas beyond humanly known nature.
Link: http://www.jstor.org/stable/10.5749/j.ctt5hjk31

FOREWORD from: Prismatic Ecology
Author(s) BUELL LAWRENCE
Abstract: No doubt I was especially susceptible to conversion from having just returned from the white world of prewinter Svalbard in the Norwegian far far north to encounter the Arctic imaginary

INTRODUCTION: from: Prismatic Ecology
Author(s) COHEN JEFFREY JEROME
Abstract: An artist has painted an artist preparing to paint.¹ He sits at his desk, blankness of a white page attending. A world awaits composition—but not ex nihilo. The artist is surrounded by floating bowls of color, each evocative of materialities to come: two shades of yellow (one for hair, one for furniture); a brown and verdant mélange for backgrounds and shadows; forest green and orange mixed with crimson for vegetal flourishes; blue-tinged violet, a shade for stockings and intricate manuscript borders; a lush red for robes and the outline of a historiated capital. The rainbow of oversized paint vessels

Beige from: Prismatic Ecology
Author(s) STOCKTON WILL
Abstract: Beige is the average color. If all the light in the universe, from all its known galaxy systems, were mixed together, what results would look like a latte.¹ The universe used to be bluer, but stars turn red as they age. As the age of star production moves toward its end, which is also perhaps a new beginning for the matter utilized in that production, the universe fills with the detritus of exploded stars, the waste of the former systems of the world.

Brown from: Prismatic Ecology
Author(s) MENTZ STEVE
Abstract: Smelly, rancid, and impure, it is no one’s favorite color. We need brown but do not like looking at it. It is a color you cannot cover up, that will not go away. At the end of a long afternoon finger-painting with the kids, it is what is left, sprawling across the page. A color you cannot see through, brown captures a connecting opacity at the heart of ecological thinking. It comes at us from both sides of our world, the living and the dead. Brown marks the fertile soil that plants consume and the fecal waste that animals reject.

Blue from: Prismatic Ecology
Author(s) JOY EILEEN A.
Abstract: This chapter is an attempt, and perhaps a failed one, to think about depression as a shared creative endeavor, as a transcorporeal blue (and blues) ecology¹ that would bind humans, nonhumans, and stormy weather together in what Tim Ingold has called a meshwork, where “beings do not propel themselves across a ready-made world but rather issue forth through a world-in-formation, along the lines of their relationships.”² In this enmeshment of the “strange strangers” of Timothy Morton’s dark ecology, “the only way out is down” and art’s “ambiguous, vague qualities will help us to think things that remain difficult to put

Grey from: Prismatic Ecology
Author(s) COHEN JEFFREY JEROME
Abstract: Grey is the fate of color at twilight. As the sun’s radiance dwindles, objects receive less light to scatter and absorb. They yield to the world a diminishing energy, so that the vibrancy of orange, indigo, and red dull to dusky hues. A grey ecology might therefore seem a moribund realm, an expanse of slow loss, wanness, and withdrawal, a graveyard space of mourning. Perhaps with such muted steps the apocalypse arrives, not with a bang but a dimming. Or maybe ashen grey is all that remains after the fires of the world’s end have extinguished themselves, when nothing remains

Conclusion: from: Agitating Images
Abstract: Photography in the practice of history and cultural theory has consistently proven to confound interpretation as a generic category. It is apprehended along a spectrum of positions that see it alternately as a transparent reflection of the world and a fabricated cultural text. As I have shown in this book, whatever its ontological status, the photograph is implicated in historical discourses as a significant witness attesting to the everyday. As a resource in the production of historical narrative, it is much like any other document. A photograph, however, is an unstable element when reproduced as a component of historiography. I

11 A Wandering State from: The Road to Botany Bay
Abstract: The road to Botany Bay leads back not only to the world of the convicts but also to Australia’s earlier inhabitants, the Aborigines. It does this quite literally in the sense that, if the escaping convicts did take a ‘road’ of any description, it must have been an aboriginal track. Botany Bay was apparently an aboriginal meeting place — in addition to a ‘village’ on the north-west arm of the bay, inhabited by perhaps sixty people,¹ Tench records a party of ‘more than three hundred persons, two hundred and twelve of whom were men’, encountered by Phillip at the head of

INTRODUCTION: from: The Tourist State
Abstract: For much of the new millennium, New Zealand has been the hot global ticket. Twice named Lonely Planet’s top destination, it is touted for its bicultural dynamism, can-do creativity, fair-go egalitarianism, and laid-back leisure-loving lifestyle. And then, of course, there is the scenery. No longer the dreary sheep farm at the end of the world, the newNew Zealand—Aotearoa New Zealand—is at the world’s fresh cutting edge: clean, green, technologically capable, aesthetically innovative “Islands of Imagination” whipped by the Pacific’s brisk winds of change.¹ Yet in 2001, when Aotearoa New Zealand strode onto the world stage, it did

chapter 1 The State of Nature: from: The Tourist State
Abstract: They called it the netherworld. Situated in the isolated heart of the North Island of New Zealand, the spa town and ethnic tourism enclave of Rotorua was at once a wonderland and a hellhole. The tiny settler township and the adjoining Māori villages of Whakarewarewa and Ōhinemutu were built atop an active volcanic plateau, where sulfurous steam rose from gaping cracks in the ground and luminous pools of mineral-tinted water or mud bubbled away in residents’ backyards. To the late Victorian eye, it was a space in which nature was uncannily, violently present in its most elemental form, enfolded with

The Domestication of Derrida from: The Yale Critics
Author(s) Godzich Wlad
Abstract: On July 17, 1976, H. M. Queen Elizabeth II. rose from her seat, approached the microphone, and, staring into the Canadian Broadcasting Company camera’s eye which re-transmitted the event simultaneously to over a hundred countries around the world, said, in heavily accented French: “Je déclare ouverts les dix-huitième Jeux Olympiques de 1'ère moderne, que nous célébrons dans la ville de Montréal.”¹ For the speech act theorist, even more than for the sports enthusiast, the moment was particularly savory: Themost competent agent one could summon in all of one’s examples, the Queen herself, speaking as the Sovereign of Canada from

Afterword from: The Yale Critics
Author(s) Arac Jonathan
Abstract: “Few facts about the life of our culture are more striking than the recent growth of literary criticism in both extent and prestige.” It is now “fiercely professional, an ‘institution’ as well as a discipline, a self-contained world as well as a secondary branch of humane letters.” When Irving Howe wrote this in 1958, the end seemed near to what Randall Jarrell had called “The Age of Criticism.” M. D. Zabel noted in 1962 “the effect of selfcancellation which a large part of contemporary critical writing conveys.” Yet to mark this effect, Zabel reached back to Mencken’s mockery of “criticism

THREE Nature, Affect, Thinking . . . from: Neuropolitics
Abstract: Every conception of culture, identity, ethics, or thinking contains an image of nature. And the relation goes the other way too. Even the most adamant realist in, say, engineering presupposes a cultural conception of how scientific cognition proceeds. To adopt the correspondence model of truth, for instance, is to act as if human capacities for cognition can be brought into close correspondence with the way of the world separate from those capacities. Nietzsche would say that such a realism preserves the remains of an old theology.¹ Its operational assumption, first, that the world hasa deep, complete structure and, second,

Chapter 3 Heidegger, Kierkegaard, and the Hermeneutic Circle from: Heidegger and Criticism
Abstract: In the previous chapter, I tried to show that Modernism in Western literature—and in the New Critical and structuralist hermeneutics to which it gave rise—is grounded in a representational strategy that spatializes the temporal process of existence as being-in-the-world. It is, in other words, a strategy that is subject to a vicious circularity that closes off the phenomenological/existential understanding of the temporal being of existence, and analogously, of the literary text: the sequence of words. It is no accident that the autotelic and in-clusive circle—the circle, that is, as image or figure, or, as I prefer, as

4. Atavistic Time: from: Atavistic Tendencies
Abstract: Our experience of everyday life is always an experience of time: hours, days, months, dates, schedules, but also habits, rituals, memories. What Kath Weston has called the “time claims” of our world-historical moment dictate, in part, our sense of self, and our own sense of time shapes those claims in turn.¹We act on time, and time acts on us. In Freud’s case studies, discussed in chapter 1, this temporal function takes the form of a psychic recurrence whereby childhood trauma expresses itself as delayed consciousness, requiring a period of latency before its eventual return. For Freud, the return of the

3 Theoretical Disjunctures and Discourses of Liberalism from: Telling Identities
Abstract: With the arrival in 1825 of José María Echeandía, the first governor appointed by the newly independent Mexican state, the youth of Alta California, the Young Turks as it were, who would become the emergent class of the territory and who were then hungry for news of the world and new ideas, were granted an opportunity to imagine a new society upon being invited to participate in discussions on the latest ideological framework stirring debate in the Mexican capital: liberalism. Echeandia’s notions of republicanism and individual liberty clashed with feudal discourses of aristocracy, especially with long-held tenets of birthright and

6 Specters of the Real: from: Recording Reality, Desiring the Real
Abstract: What is central to the aesthetics of documentary is the temporal disjuncture introduced between the real time of the event and its presence again in the filmed record that can be understood as spectral in the sense proposed by both Žižek and Derrida.¹ If to Walter Benjamin’s question (albeit rhetorical) whether “the very invention of photography had not transformed the entire nature of art”² we answer yes, it is not only because of its mechanical reproduction of the world—which is the focus of his concerns—but also, and as significantly, because of the specific figuring of time that the

Chapter 5 Phenomenology and Pragmatics of Literary Realism from: Critical Practices in Post-Franco Spain
Author(s) Villanueva Darío
Abstract: Realism not only has shaped important schools and periods in the evolution of world literature, but also has constituted a basic constant in all literature since the formulation of the principle of mimesis in the Poeticsof Aristotle. For this reason, it is one of the central points of literary theory most in need of a clarification of its conceptual limits. This effort, in turn, would contribute to the task—often opposed by various authors—of correcting the imprecision, polysemia, and ambiguity with which the realist principle is applied.

15. Insomnia from: The Dreams of Interpretation
Author(s) Marcus Cecily
Abstract: The withdrawal of stimuli coming from the external world, and which Freud deemed necessary to the onset of sleep, entails, according to Otto Isakower, a phenomenon that occurs in some people at the moment just prior to falling asleep.¹ In his descriptions Isakower notes how this “falling” reveals a subjective destitution, and how the subject later reencounters itself as an object in the dream scene. This phenomenon consists of sensations that imply the dissolution of the corporeal limits between the inside and the outside, a loss of corporeal integrity, and a predominance of the oral zone. In his text Isakower

Chapter 1 On Modernism from: Philosophy Beside Itself
Abstract: Speaking at Johns Hopkins University in 1967, Jacques Derrida introduced his work to the English-speaking world in the following way:

Chapter 5 The Body in Context: from: Bodies and Biases
Author(s) Parr James A.
Abstract: In an initial approximation, there could hardly be two more disparate works or two more dissimilar protagonists than Don Quixote and Don Juan. The differences in age, social class, self-assigned mission, attitudes toward women, and the Apollonian versus Dionysian worldview would seem to mitigate against any similarities of consequence. It will be my purpose, nevertheless, to seek out those similarities and to suggest that difference assumes a secondary role—one that could be equated with surface structure—in comparison to the commonalities of the deeper structure made manifest in the characters’ final disposition at the hands of their authors, but

2 Majority Rules: from: Abiding by Sri Lanka
Abstract: Crushed culturally and politically for some four and a half long centuries by three Christian Western powers (Portugal, Holland, Britain), attacked incessantly by Tamils (Hindus from southern India) in the even longer centuries before colonialism; in short, subjugated, dispossessed, victimized, and wounded by history itself, the Sinhalese Buddhist majority in Sri Lanka, a world-historically unique people, is simply trying, according to its autobiography, to redress the balance, heal those injuries, correct those wrongs, attempting to finally live in peace and security in the post-colonial period. All it seeks is nothing more, or less, than to enjoy the universally recognized rights

1 Mimetic Histories: from: Postcolonial Insecurities
Abstract: In a sense, to speak of foreign policy presupposes the availability of a given spatialization of the world in terms of us and them. Conventionally, foreign policy is the set of actions by “us” out “there.” In the modern, post-Westphalian world of nation-states, foreign policy constitutes the actions of state elites who try to maintain, at minimum, something called “our national security” and to further at every opportunity something called “our national interest.” This discourse of foreign policy is amnesiac about the relative novelty of its central identities and the dialectical character of its antinomies. It exemplifies the Nietzschean dictum

4 Modulating Bangladesh: from: Postcolonial Insecurities
Abstract: The preceding chapters examined the social constructions of India, Sri Lanka, and the two Tamil nationalist movements as contested narratives. Throughout, the focus was trained on the interaction between ethnicity/nation, self/other, minority/majority, inside/outside, and various other antinomies in the production and reproduction of these selfsame identities. Rather than proceeding from a standpoint of epistemic realism (the notion that “the world comprises objects the existence of which is independent of ideas or beliefs about them” [Campbell 1992, 4]) oriented toward discovering theunderlying truth of the matter, I have argued for the following: a social and representational view of reality; the

[11] The World Rewound: from: Cinema’s Alchemist
Author(s) DAVIS WHITNEY
Abstract: In his study of the “ontology of film,” The World Viewed,Stanley Cavell writes that “Wittgenstein investigates the world (‘the possibilities of phenomena’) by investigating what we say, what we are inclined to say, what our pictures of phenomena are, in order to wrest the world from our possessions so that we may possess it again.”¹ Cavell takes Wittgenstein’s investigation to propose, perhaps to characterize, the deepest project of film conceived not only as art but also (and more important) as a mode of being in the world in which we inhabit a relation to the world—namely, viewing. Cavell’s

2 The Persistence of Cold War Antagonisms from: Divided Korea
Abstract: One would think that ideological antagonisms substantially subsided with the collapse of the Berlin Wall in 1989 and the subsequent disintegration of the Soviet Union. But in Korea it is striking how much remains the same. The peninsula has become an anachronism in international relations: a small but highly volatile Cold War enclave surrounded by a world that has long moved away from a dualistic ideological standoff. What Kihl Young Hwan noted two decades ago thus remains by and large true today: the level of ideological hostility in Korea is so intense that it leads to the perception, and actual

4 Toward an Ethics of Dialogue from: Divided Korea
Abstract: Although the DMZ remains the world’s most tightly sealed border, all parties entangled in the Korean conflict largely acknowledge the desirability of dialogue. Look at the most recent crisis, the nuclear confrontation that started in the autumn of 2002. There were differences about

2 Written Narrative and the Human Dimension of Time from: Covert Gestures
Abstract: This chapter will map out in some detail the activity-centered approach to traditional aljamiado-morisconarratives from Castile and Aragon. This approach, based on the analysis of manuscript texts and what is known about the cultural world of Castilian and Aragonese crypto-Muslims, seeks to address the ways in which members of these communities used handwritten narrative texts in their efforts to make sense of their complex and precarious existence in Spain. In order to present the details of this approach, both from a theoretical and methodological perspective, I will be drawing connections between phenomenological philosophy, ethnographic research on oral narrative, and

4 The Prophet Is Born, Muslims Are Made from: Covert Gestures
Abstract: In the previous chapters, I have mapped out a basic theoretical framework for an activity-centered approach to aljamiado-moriscoliterature. Beginning with a discussion of the inherent interdisciplinarity of this mode of literary analysis, I concluded by defining what it means to place Morisco scribes and readers, as human agents, at the center of textual study. Rooted in what Gary Saul Morson has termed the “human dimension of time” (1994, 10), the activity-centered approach I am suggesting focuses on the uses to which Morisco readers and scribes putaljamiadotexts within their social world and the ways in which culturally embedded

1. Intangible Materialism from: Intangible Materialism
Abstract: Intangible Materialismexamines the possibility of a conception of materialism and matter beyond the reductionism of Cartesian mechanics and its heirs. It aims at substantiating Norbert Wiener’s assertion that information is as basic to any contemporary concept of materialism as matter and energy are to that concept in classical science. Wiener’s global aim is to account for a complex materialist worldview without recourse to notions of “ghosts” in the machines of matter and without recourse to an absolute mechanistic reductionism that seems to blind itself to a host ofmaterialphenomena. To this end,Intangible Materialismfocuses on semiotics, information

Book Title: Narratives of Agency-Self-Making in China, India, and Japan
Publisher: University of Minnesota Press
Author(s): Dissanayake Wimal
Abstract: This multidisciplinary collection underlines the importance of understanding the operations of human agency-defined here as the ability to exert power, specifically in resistance to ideological pressure. In particular, the contributors emphasize the historical and cultural conditions that facilitate the production of agency in an effort to gain a deeper understanding of the cultures of China, India, and Japan. In Narratives of Agency, scholars from a variety of disciplines argue that traditional Western approaches to the study of these cultures have unduly focused on the pervasive influence of family and clan (China), caste and fatalism (India), and groupism (Japan). This tendency has been exacerbated by modern critical approaches, such as postmodernism and poststructuralism, that not only are increasingly popular in studying these cultures but also de-emphasize the role of the individual. The resultant undermining of the notion of human agency tends to give short shrift to the very real individual differences between groups and ignores questions of personal desire and intentionality. These essays remind us that members of a community have to make personal choices, struggle and interact with others, argue about positions, and confront new challenges, all of which involve intentionality and human agency. A new look at a topic central to cross-cultural understanding, Narratives of Agency will be essential reading for those interested in China, India, Japan, and the world beyond._x000B_ _x000B_Contributors: Richard G. Fox, Washington U; Lydia H. Liu, U of California, Berkeley; Owen M. Lynch, New York U; Vijay Mishra, Murdoch U, Australia; Marie Thorsten Morimoto; Emiko Ohnuki-Tierney, U of Wisconsin, Madison; Eugene Yuejin Wang, U of Chicago; Ming-Bao Yue, U of Hawaii, Manoa.
Link: http://www.jstor.org/stable/10.5749/j.cttttp11

2 Samsara: from: Narratives of Agency
Author(s) Wang Eugene Yuejin
Abstract: In the darkness of the young couple’s bedroom, the woman starts to sob. The concerned husband—his name is Shiba—swears his love for her. The wife flares up and accuses the man of loving no one in the world except himself. “Stop cheating me and yourself,” the wife snaps. At this, Shiba slaps her on the face and shuffles into the living room—he is a cripple. Confronting a large mirror, he is suddenly seized by a fit of self-odium at seeing his own image reflected in the mirror. With one violent stroke, he smashes the mirror. The sulking

9 The Nail That Came Out All the Way: from: Narratives of Agency
Author(s) Morimoto Marie Thorsten
Abstract: In May 1985, a young high school student was on a school trip to the Tsukuba Expo, a world science exhibition. In violation of school regulations, he borrowed his friend’s hair dryer to style his hair. When his teacher caught him in the act, the boy apologized and began crying, but his remorse was in vain. The teacher forced him to kneel down while he beat and kicked the young student to his death.

CHAPTER 2 Not the Worst of All Possible Worlds: from: Out of Time
Abstract: The disruption of linear chronology in Pulp Fiction(1994) allows Quentin Tarantino to emphasize the contingency of the events that take place and to hint at the existence of other possible worlds in which things took a different course. The use of the atemporal mode to explore multiple possible worlds becomes explicit, however, in Eric Bress and J. Mackye Gruber’sButterfly Effect(2004). WhereasPulp Fictionlinks alternate possibilities to the temporal nature of subjectivity,Butterfly Effectuses possible worlds to insist on the trauma that resists the ameliorative effects of temporality. In this sense, it marks a clear departure

CHAPTER 6 Timeless in Space: from: Out of Time
Abstract: In the Timaeus, Plato insists on an absolute distinction between time and eternity. The two are distinct to such an extent that they demand different forms of description: one should never employ the term “is” when talking about the temporal world in which everything becomes, just as one should never use “was” or “will be” when speaking of eternity in which nothing changes. Careless deployment of verb tense, according to Plato, leads to blurring the absolute nature of the distinction. Yet Plato nonetheless envisions a relationship between eternity and time in which time is “a moving image of eternity.”¹ Eternity

Chapter 2 Cinema Year Zero from: The Brain Is the Screen
Author(s) Flaxman Gregory
Abstract: Ever since Plato′s Republic, philosophy seems to have been the labor of ″master builders″: Descartes demolishes all prosaic assumptions about the world to lay the groundwork for his first principles, Kant fashions the exquisite proportions of his firstCritiquesas a propaedeutic to metaphysics, and even Hegel′s professed dislike of philosophical preludes grounds hisPhenomenology of Spirit.² We have come to expect our philosophers to build by design, pausing at the outset to reflect on the construction, and so it is all the more astonishing how Gilles Deleuze opens his cinema books. Never mind the brief, almost capricious preface that

Chapter 3 Escape from the Image: from: The Brain Is the Screen
Author(s) Schwab Martin
Abstract: In his two cinema books, The Movement-ImageandThe Time-Image, Gilles Deleuze offers an aesthetic and historical account of the cinema based on an unfamiliar and intriguing ontology—an ontology of images. Objects, qualities, processes, actions, even the brain: all are images in a dynamic universe of images. In this ″image-world,″ art—specifically, the cinema—emerges as something not ontologically distinct from the rest of the world. Indeed, Deleuze′s theory amounts to the simultaneous dynamization and de-Platonization of the cinema. Deleuzian ″image-art″ is neither semblance (Schein), nor the coming to the fore of a separate and ″artificial″ world, nor the

Chapter 8 The Roots of the Nomadic: from: The Brain Is the Screen
Author(s) Andrew Dudley
Abstract: If one were to take the Academy Awards and the Cannes film festival the way the newspapers do, one would believe that standard cinema is in good health. Global action pictures ( Independence Day), more artistic passion pictures (The English Patient), and their perfectly stewed combination (Titanic) have appeared on screens around the world, firing the universal imagination the way cinema has since Griffith. These two types of cinema, which might be termed first and second cinema, seem to defy predictions that the century′s end also spells the end of this century′s mass art. Still, those tracking aesthetic and social developments

Chapter 10 Midday, Midnight: from: The Brain Is the Screen
Author(s) Dailey Patricia
Abstract: The two volumes that constitute Deleuze′s inquiry into the cinematic image, The Movement-ImageandThe Time-Image, are like two facets of an inquiry that, together, form one remarkable book of philosophy—a book situated in the very middle [au milieu] of Deleuze′s philosophy. This milieu, in which the essence of a thing appears, is likewise the milieu of acinema-thinkingthat rescinds any phenomenological privilege from natural perception in order to lay itself open to the ″materialist programme″³ of a Bergsonian world. In this world, the identity of the real and of the image (i.e., that which appears) results in

Introduction from: Discipline of Architecture
Author(s) Piotrowski Andrzej
Abstract: The disciplinary character of architecture is one of the most important, though under explored, issues that architects face today. Disciplinarity—the way that architecture defines, creates, disseminates, and applies the knowledge within its domain of influence—is increasingly central to the discussions about the present and future direction of the field. However, we rarely focus on how our seeing, thinking, and understanding of architecture or on how the social construction of our field can obstruct or advance our ability to create a built world viable and valuable for the next century.

14 The Profession and Discipline of Architecture: from: Discipline of Architecture
Author(s) Anderson Stanford
Abstract: Academic disciplines may be charged with irrelevance, as occupying “ivory towers.” Then again, these disciplines may project themselves into worldly affairs, courting criticism either for their inconsequence or for the corruption of their ideals. In the academy today, one encounters a mistrust of disciplinarity as laying false claims to authority. There is also often a curious absence of the notion of “profession”—perhaps because both critics and supporters emphasize academic disciplines rather than those disciplines, such as medicine and law, that are recognized to prepare professionals. Disciplines merit critical examination, but I conceive the discipline of architecture as providing an

Communism as Critique from: Labor of Dionysus
Abstract: IN THE following pages—perhaps to the surprise or dismay of some of our readers—we will speak not only of labor, exploitation, and capitalism, but also of class conflict, proletarian struggles, and even communist futures. Do dinosaurs still walk the earth?! We cast our discussions in these terms not from obstinacy or any obscure orthodoxy, but simply because we believe that, when submitted to a continual process of reconsideration so as to be in line with our desires and our interpretation of the contemporary world, these are the most useful categories for political and social analysis.

Chapter 4 A Manmade Universe? or, The Question of Fictionality from: Narrative as Communication
Abstract: The few aspects of the verbal message discussed in chapters 2 and 3 were dependent on the structure of utterances and thus related to sign structure. Without indulging in the absurd wager of trying to isolate this structure from the many systems in which it happens to be produced, recognized, transformed, and exchanged as such, we have treated the sign thus far as if it were self-contained: we had not posited the possibility, let alone the necessity of an external space, a world without sign systems at large. At the new stage we are reaching now, the question is not

Chapter 7 Binding and Unfolding: from: Narrative as Communication
Abstract: Like “discourse,” “syntax” is, in our context, one of the words that demand an accurate redefinition for a limited purpose, lest they invade with a battalion of loaded linguistic concepts our modest attempt to theorize the system and process of narrative communication. It is worth repeating: narrative is neither a language nor a chain of events but a particular manner of imposing design on a presented world and of presenting worlds through the operations required by the constraints of this design.

Chapter 10 What Tales Tell Us to Do and Think, and How (Narrative and Didactic Constructions of Meaning) from: Narrative as Communication
Abstract: I have hitherto described textual structures and the artistic communication system, among others, essentially as sets of material data and networks that constitute the preconditions for the formation of “primary” messages, that is, for the mental elaboration of relatively autonomous possible worlds. Such worlds could be considered mutually interchangeable in the eyes of an ideal, abstract “subject,” since they were approached on the basis of their production rules, not from the viewpoint of their desirability. Similarly, a nation’s industrial equipment and infrastructure can be described as able to produce heavy machinery and high tech means of transportation, without taking into

CHAPTER FIVE Surplus Experience from: Architecture's Historical Turn
Abstract: For Kenneth Frampton, making buildings where people could pursue aesthetic experiences was an ethical commitment dependent on, and appropriate to, progressive social politics. However, despite Frampton’s enormous influence in architectural culture around the world, the experiential core of his theory of critical regionalism remains unexamined. Unless we deeply comprehend how Frampton understood aesthetic experience, we will minimize its political thrust and import in architecture. Significantly, Frampton’s critics and commentators have not dealt with his peculiar understanding of experience in any detail. Many members of his generation, such as architect-historian Alan Colquhoun (b. 1921), focused instead on his opposition of the

Translating “Communitas” from: Imagining a Medieval English Nation
Author(s) Staley Lynn
Abstract: Translatio, the act of transferring authority, significance, of transplanting, grafting, of transposing, was a concept that for the literate meant that ideas, meanings, words, or things would be moved from one sphere to another.¹ The very act of removal was intended to convey the carefully interlocked sets of meanings that had obtained in the original sphere to the new sphere, thus investing the new medium with the power of the old. Or, to use France as the prime example of the arts of translation, if the authority of the empire was to be transferred from a pagan and classical world

Book Title: Uses of the Other-“The East” in European Identity Formation
Publisher: University of Minnesota Press
Author(s): NEUMANN IVER B.
Abstract: The field of international relations has recently witnessed a tremendous growth of interest in the theme of identity and its formation, construction, and deconstruction. In Uses of the Other, Iver B. Neumann demonstrates how thinking about identity in terms of the self and other may prove highly useful in the study of world politics.
Link: http://www.jstor.org/stable/10.5749/j.ctttv1zn

1 Destabilizing Leviathan: from: Re-Envisioning Peacekeeping
Abstract: To an international observer, it may appear that the events of the past decade have left humankind in a condition reminiscent of that situation, prior to the creation of the modern state, that Thomas Hobbes described in Leviathan.¹ Some of the most blatantly alarmist depictions of world politics that have emerged over the past years—from John Mearsheimer’s prognosis of a future multipolar chaos in Europe to Robert Kaplan’s prophecy about a “coming anarchy”²—are clear indications that one of Hobbes’s most celebrated constructs, the “state of nature,” has found a contemporary application. Today, human nature, left by itself in

6. Tocqueville, Religiosity, and Pluralization from: The Ethos of Pluralization
Abstract: Boundaries abound. Between humanity and the gods. Between human and animal. Between culture and nature. Between life and death. Between genders, nations, peoples, times, races, classes, and territories. But boundaries have also become problematic today, perhaps more so than before. In a world experienced by many to be without a natural design to which they might conform, the function of boundaries becomes highly ambiguous. Boundaries form indispensable protections against violation and violence; but the divisions they sustain also carry cruelty and violence. Boundaries provide preconditions of identity, individual agency, and collective action; but they also close off possibilities of being

3 THE SAINTLY POLITICS OF CATASTROPHE from: From Utopia to Apocalypse
Abstract: The narratives of Hayao Miyazaki are distinguished by their sense of moral nuance and by their fair-minded treatment of dramatic conflict. In the film that has been celebrated as his masterpiece, Princess Mononoke,he treats the problem of environmental destruction with compelling equanimity. The human beings who despoil the natural world are not motivated by greed, nor are they mindless consumers of material possessions. Rather, Miyazaki chooses to portray the destroyers of nature in the most sympathetic light possible—they are the members of a community drawn from the lowliest denizens of feudal Japan: subsistence farmers, destitute laborers, lepers, and

4 BETWEEN TRAUMA AND TRAGEDY from: From Utopia to Apocalypse
Abstract: According to an incisive formation of Slavoj Žižek, it is easier at the present historical moment to imagine the destruction of the world than to imagine the end of capitalism. Certainly images of apocalyptic destruction abound in contemporary culture, as the increasing interconnectedness of the globe engenders new forms of vulnerability just as it fosters new types of affiliation. In Margaret Atwood’s Oryx and Crake,a rigorously rational scientist unleashes a plague that wipes out almost all of humanity in order to populate the world with a new, more peaceful humanoid species. The sexual utopia of Michel Houellebecq’sPlatform,in

Introduction from: Avatars of Story
Abstract: The recent explosion of “media,” “new media,” and “comparative media” studies at universities all over the world is premised on the belief that the introduction of a new technology that affects the creation, preservation, and transmission of a certain type of information represents a revolutionary change with potential implications for multiple aspects of life: the economy, social relations, political systems, knowledge and scholarship, art and entertainment, and through all these domains, for that elusive experience that we call “identity,” “sense of self,” or “subjectivity.” The development of some information technologies, such as writing and print, had indeed far-reaching consequences for

1. Narrative, Media, and Modes from: Avatars of Story
Abstract: The narratives of the world are numberless. . . . Able to be carried by articulated

2. Drawing and Transgressing Fictional Boundaries from: Avatars of Story
Abstract: Fiction lies at the intersection of two fundamental modes of thinking. One is narrative, the set of cognitive operations that organizes and explains human agency and experience. Fiction does not necessarily fulfill all the conditions of narrativity that I have spelled out in chapter 1, but it must create a world by means of singular existential propositions, and it must offer, to the very least, an embryonic story.¹ The other mode of thinking is what we may variously call “off-line thinking,” “virtual thinking,” or “non factual thinking”: the ability to detach thought from what exists and to conduct mental experiments

7. Web-Based Narrative, Multimedia, and Interactive Drama from: Avatars of Story
Abstract: In the early to mid-1990s, computer systems underwent two developments that deeply affected digital textuality: the ability to encode and transmit visual and aural data efficiently; and the ability to connect personal computers into a world-spanning network. The textual consequences of these new features are publicly posted on millions of Internet pages. Though Web pages implement the same hypertextual architecture as Storyspace fiction, they differ significantly from the latter in their linking philosophy and graphic appearance. From a visual point of view, the major design characteristic of Web pages is what Bolter and Grusin have called their “hypermediated structure”: the

1. Narrative, Media, and Modes from: Avatars of Story
Abstract: The narratives of the world are numberless. . . . Able to be carried by articulated

4. PUPPETS AND METAPHYSICAL MACHINES from: The Quay Brothers
Abstract: Puppets and automata have transfixed audiences for centuries and hold a prominent position in artistic and critical discourses around cultures, human behavior, and the imaginary world. They continue to have a huge range of use within contemporary arts, performance, and film. Until the cinema developed as a reproducible medium, it was mainly in puppet theaters, public exhibitions, and private salons that audiences experienced these empty vessels often modeled on human likeness. They were also prevalent in the post-Enlightenment period, coinciding with German Sturm und Drang (storm and stress) and the Romanticism that followed, a period during which a number of

CONCLUSION from: The Quay Brothers
Abstract: The Quay Brothers’ live-action and puppet animation films are informed by a conceptual dialectics rooted in profound knowledge of the histories and aesthetics of painting, illustration, performance, literature, and architecture, including the –isms of modernist art practice, poetry, and cinema. The eclectic iconography of the Quays’ cinematic world—its meandering narrative structures and unique cosmogony—hinders an assured or exclusive classification to a genre or a movement. If anything, their works belong to a hybrid category of poetic-experimental film that operates at a liminal threshold between live action and animation. In a discussion of the spectator’s sensual and emotional response,

Introduction: from: Gameplay Mode
Abstract: Maxis’s 2008 computer game Spore(Electronic Arts) offers a world of interactive play that tells us much about the world in which it jostles for position among competing digital entertainments. Designed by Will Wright, legendary designer of video game classicsSim City(Maxis, 1989) andThe Sims(Maxis, 2000), it is a game of many modes. Single-player play (including first-person, tactical, realtime, and turn-based strategy), asynchronous interactivity, user-generated content creation, and publishing are all built into the downloadable or packaged commodity. The player controls the development of a species from its beginnings as a single cell organism through stages of

3 Logistical Space: from: Gameplay Mode
Abstract: James Cameron’s Avatar(2009) opens with a sequence in which the viewer flies over a computer-generated landscape. The groundbreaking 3-D graphics approach, disappear out of the frame, and rock and sway to provide the fulfilling illusion that you inhabit a real flying vehicle in a real, exotically beautiful space. You are the warrior–protagonist whose voice-over accompanies these images in an introspective reflection on the circumstances that have brought him to this strange world. This film, oscillating between its simplistic allegory of the costs of the United States’ aggressive pursuit of its post-9/11 military adventures and its box office–breaking

4 Military Gametime: from: Gameplay Mode
Abstract: The perpetrators of the 9/11 terrorist attack included commercial and game flight simulation software systems in their training regimen for their suicide missions.¹ As one of the many facts to have emerged via mainstream media reporting to the American (and worldwide) audience in the weeks after the attacks, this contributed to the shocking sense that the world was not what it had seemed to be for people living in advanced Western democracies before September 11, 2001. The news about the simulation training amounted to a disturbing defamiliarization of flight simulator technology from useful or entertaining virtual reality system to dangerously

Book Title: Striking Beauty-A Philosophical Look at the Asian Martial Arts
Publisher: Columbia University Press
Author(s): ALLEN BARRY
Abstract: The first book to focus on the intersection of Western philosophy and the Asian martial arts, Striking Beautycomparatively studies the historical and philosophical traditions of martial arts practice and their ethical value in the modern world. Expanding Western philosophy's global outlook, the book forces a theoretical reckoning with the concerns of Chinese philosophy and the aesthetic and technical dimensions of martial arts practice.
Link: http://www.jstor.org/stable/10.7312/alle17272

1 THE DAO OF ASIAN MARTIAL ARTS from: Striking Beauty
Abstract: What the world knows as the Asian martial arts began in China. China is not the only civilization to have spiritualized combat arts; there are other, no less ancient, examples in India and Mesopotamia. Yet the Chinese, drawing on the resources of a mature civilization, merged their arts of armed and unarmed combat with Buddhist meditation and Daoist inner alchemy, two of the most dynamic currents of their postclassical culture. Creatively synthesizing combative arts with these prestigious teachings reinvented their practice as a way of self-cultivation. Indeed, scholars increasingly recognize that “without reliable research and informed commentary on the martial

Book Title: Counter-Archive-Film, the Everyday, and Albert Kahn's Archives de la Planète
Publisher: Columbia University Press
Author(s): AMAD PAULA
Abstract: Tucked away in a garden on the edge of Paris is a multimedia archive like no other: Albert Kahn's Archives de la Planète(1908-1931). Kahn's vast photo-cinematographic experiment preserved world memory through the privileged lens of everyday life, andCounter-Archivesituates this project in its biographic, intellectual, and cinematic contexts. Tracing the archive's key influences, such as the philosopher Henri Bergson, the geographer Jean Brunhes, and the biologist Jean Comandon, Paula Amad maps an alternative landscape of French cultural modernity in which vitalist philosophy cross-pollinated with early film theory, documentary film with the avant-garde, cinematic models of temporality with the early Annales school of history, and film's appropriation of the planet with human geography and colonial ideology. At the heart of the book is an insightful meditation upon the transformed concept of the archive in the age of cinema and an innovative argument about film's counter-archival challenge to history. The first comprehensive study of Kahn's films,Counter-Archivealso offers a vital historical perspective on debates involving archives, media, and memory.
Link: http://www.jstor.org/stable/10.7312/amad13500

1 THE ANOMALOUS CASE OF ROBERTO BOLAÑO from: Roberto Bolaño's Fiction
Abstract: The reception of Roberto Bolaño’s work in English began in an unremarkable way. When Christopher Maclehose, publisher at the Harvill Press in England, bought UK rights for Nocturno de Chile(By Night in Chile) in 2001, Bolaño was already a well-established author in the Spanish-speaking world. In 1998 his first long novel,Los detectives salvajes(The Savage Detectives), had won the Premio Herralde de Novela and the Premio Rómulo Gallegos. The second of these prizes, in particular, is a mark of consecration in the Hispanic literary field, and it had been won, before Bolaño, by Mario Vargas Llosa, Gabriel García

5 DUELS AND BRAWLS: from: Roberto Bolaño's Fiction
Abstract: Among the authors he admired, Roberto Bolaño reserved a special place for Jorge Luis Borges. “Borges,” he wrote, “is or should be at the center of our canon” (BP 337). Perhaps surprisingly for readers in the English-speaking world, what Bolaño particularly valued was not the conceptual brilliance of the thought experiments that made Borges famous in Europe and North America from the early 1960s on, but the Argentine writer’s humor and courage. In an interview, Bolaño described his tutelary elder as “possibly the best humorist we’ve had” (B 77), alluding to a comic vein that is evident in Borges’s erudite

7 A SENSE OF WHAT MATTERS from: Roberto Bolaño's Fiction
Abstract: One of the reasons Bolaño’s fiction matters to so many readers is that it is underpinned by a strong, distinctive, and relatively simple sense of what matters in life. His characters live in ethically and politically oriented worlds. This does not go without saying. Since Western literatures began strongly to affirm and defend their autonomy with respect to political and religious institutions in the mid-nineteenth century, many critics and writers have campaigned to purge literature of didacticism, and some have gone further and argued that literature should be ethically and politically neutral. It is worth distinguishing these two objectives, because

Book Title: Modernist Commitments-Ethics, Politics, and Transnational Modernism
Publisher: Columbia University Press
Author(s): Berman Jessica
Abstract: Jessica Berman demonstrates how modernist narrative connects ethical attitudes and responsibilities to the active creation of political relationships and the way we imagine justice. She challenges divisions between "modernist" and "committed" writing, arguing that a continuum of political engagement undergirds modernisms worldwide and that it is strengthened rather than hindered by formal experimentation. In addition to making the case for a transnational model of modernism, Berman shows how modernism's play with formal matters, its challenge to the boundaries between fact and fiction, its incorporation of vernacular and folkways, and its engagement with embodied experience and intimacy offer not only an expanded account of modernist texts and commitments but a new way of thinking about what modernism is and can do.
Link: http://www.jstor.org/stable/10.7312/berm14950

TWO Comparative Colonialisms: from: Modernist Commitments
Abstract: In his collection of essays, Conversations in Bloomsbury, the celebrated Indian writer Mulk Raj Anand, whose Untouchable I discussed in the introduction, described the beginnings of his novelistic craft. When he was a university student in England, Joyce’sPortrait of the Artist as a Young Manspoke to him across the divide of culture and nurtured his desire to write: I “recognized myself in the hero of the Portrait.”¹ InPortraitJoyce presented not only Stephen Dedalus’s inner world, compelling to Anand in its own right, but also, importantly, a version of what was taking place within Anand himself. Comparing Joyce to his mentor, the

Afterword from: Modernist Commitments
Abstract: On December 10, 2009, Barack Obama delivered his much-anticipated speech accepting the Nobel Peace Prize. In it he created a complex argument, based on the theology of Reinhold Neibuhr, about the moral necessity of political action in a flawed and dangerous world. His remarks describe the fine line between just and unjust war, evoking the principle that warfare is justified “if it is waged as a last resort or in self-defense; if the force used is proportional; and if, whenever possible, civilians are spared from violence.” But the speech also asked its audience “to think in new ways about the

Book Title: Crossing Horizons-World, Self, and Language in Indian and Western Thought
Publisher: Columbia University Press
Author(s): ROTEM ORNAN
Abstract: Biderman uses concrete examples from religion and literature to illustrate the formal aspects of the philosophical problems of transcendence, language, selfhood, and the external world and then demonstrates their plausibility in actual situations. Though his method of analysis is comparative, Biderman does not adopt the disinterested stance of an "ideal" spectator. Rather, Biderman approaches ancient Indian thought and culture from a Western philosophical standpoint to uncover cultural presuppositions that can be difficult to expose from within the culture in question.
Link: http://www.jstor.org/stable/10.7312/bide14024

TWO One Language, Many Things: from: Crossing Horizons
Abstract: In the West the presupposition of transcendence has made the idea of exteriority—whether in the guise of abstract Platonic Forms or of a personal deity—the underlying conceptual scheme by which the world is understood, described, and evaluated. Evidently, the presence of this presupposition served as a conceptual bulwark preventing the intrusion of chance into the inner core of the Platonic or monotheistic worldview. Both Plato and his disciples, and the Western promulgators of monotheism, rejected out of hand any outlook that allowed capricious chance to assume an important role. Indeed, chance has been viewed as the archenemy of

Book Title: A Materialism for the Masses-Saint Paul and the Philosophy of Undying Life
Publisher: Columbia University Press
Author(s): Blanton Ward
Abstract: Blanton challenges the idea of Paulinism as a pop Platonic worldview or form of social control. He unearths in Pauline legacies otherwise repressed resources for new materialist spiritualities and new forms of radical political solidarity, liberating "religion" from inherited interpretive assumptions so philosophical thought can manifest in risky, radical freedom.
Link: http://www.jstor.org/stable/10.7312/blan16690

1 CONTINGENCY; OR, COVENANTAL COMEDY: from: A Materialism for the Masses
Abstract: WE SHOULD REVIVE THE EARLY CHRISTIAN PRACTICE OF PRODUCING testimoniacollections, little assemblages that effect the solicitation, repetition, and dissemination of new communal formulae, so many virtual constitutions of questionably political bodies. With the little collection above I want to flag some ways that to discover Paul floating within an underground current of a new materialism is to read in him an exemplary case of that perplexingly obtrusive enjoyment which constitutes our being—unsaved and unsafe—in the world. This enjoyment (Agamben will press the topos toward the wordlove) is obtrusive in the sense that it is constitutive, preceding

2 IN PRAISE OF PROGRESS from: Reclaiming the Enlightenment
Abstract: Max Weber already envisioned the spirit of enlightenment “irretrievably fading” and a world comprised of “specialists without spirit, sensualists without heart.”¹ But he was bitter about this development, which places him in marked contrast to much of contemporary opinion. The Enlightenment always had its critics. Beginning with the Restoration of 1815 and the new philosophical reaction to the French Revolution, however, they were almost exclusively political—if not necessarily cultural—adherents of the right: intelligent conservatives committed to organic notions of development like Edmund Burke, elitists seeking a return to the sword and the robe like Joseph de Maistre, racists

3 INVENTING LIBERALISM from: Reclaiming the Enlightenment
Abstract: Liberalism was the philosophical expression for the age of democratic revolution and the principal political theory of the Enlightenment. Its method was the critical deployment of “reason” and its goal was bettering the conditions of social life and expanding “freedom.”¹ No less than the Enlightenment itself, however, the liberal heritage is both underestimated and taken for granted. Often seen merely as an ideological veil for capitalist exploitation, this new political worldview legitimated the idea of “resistance” against established authority—which was already implicit within the scientific revolution initiated by Sir Francis Bacon, Galileo, and Descartes—and it gave members of

7 EXPERIENCING REALITY: from: Reclaiming the Enlightenment
Abstract: The culture industry first came under attack when capitalist society began to experience what Hendrik de Man termed the “massification” of society: the standardized production of goods and services in a world of interchangeable individuals stripped of their identity. Few on the left initially believed that the Enlightenment was the source of the problem and even fewer believed that “mass education” is the equivalent of “mass deception.” But the interwar period saw the individual subordinated to the collective, public opinion shaped by propaganda, responsibility identified with obeying orders, tastes structured by the media, sacrifice for the masses perceived as a

9 RENEWING THE LEGACY: from: Reclaiming the Enlightenment
Abstract: A new world presents itself with the new millennium: time is obliterating the limitations of space and the boundaries of community. Globalization is spreading the commodity form to the most remote regions of the world; transnational organizations are dwarfing the nationstate; travel is becoming easier; religions are multiplying; intermarriage is on the rise; new communications and information technologies are rendering the world more transparent. But there is no need to be overly optimistic. Numerous parochial religious, ethnic, and nationalist organizations are arrayed—as they always have been—against the assault on traditionalism. Understandable is their fear of the economic inequality

17 THE CONSTITUTIONALIZATION OF INTERNATIONAL LAW from: The Habermas Handbook
Author(s) COHEN JEAN L.
Abstract: Since the mid-1990s Habermas has been articulating a project for a future world order involving the “further constitutionalization of international law.” Wed to the Kantian (1991) conception of cosmopolitanism, his goal is nonetheless to show that a global legal system with binding hard law, coupled to a politically constituted world society that is neither a world state nor a loose confederation of states, is conceptually conceivable. The cosmopolitan multilayered global political system he proposes would consist not only of individuals (world citizens) but also of states that would nonetheless not be relegated to mere parts of an overarching hierarchical superstate.

23 NEOPRAGMATISM from: The Habermas Handbook
Author(s) BERNSTEIN RICHARD J.
Abstract: For over forty years Habermas has taken inspiration from and been deeply influenced by the classical American pragmatists, especially Charles S. Peirce, John Dewey, and George Herbert Mead. He has appropriated, reconstructed, and integrated many of the primary themes of these thinkers into his own comprehensive philosophic perspective: a radical critique of Cartesianism and the philosophy of consciousness; a focus on the primacy of social practices and action in understanding everyday life (the lifeworld); a thoroughgoing fallibilism that encompasses both knowledge of the world and moral reasoning; a development of an intersubjective dialogical understanding of action and rationality; and a

27 THE THEORY OF THE PUBLIC SPHERE: from: The Habermas Handbook
Author(s) FRASER NANCY
Abstract: The public sphere is the most influential of Jürgen Habermas’s signature concepts. Unlike “communicative action,” “discourse ethics,” and “the colonization of the lifeworld,” which are discussed principally by specialists, this concept has become a major focus of work in fields ranging from history, law, politics, and sociology to literature, philosophy, gender studies, and media studies. Designating a central institution of modern society, one that previously lacked a name, Habermas’s concept of the public sphere enjoys a status akin to that of a scientific discovery. Widely used throughout the humanities and social sciences, even by those who do not share his

49 COSMOPOLITAN CONDITION from: The Habermas Handbook
Author(s) BAYNES KENNETH
Abstract: In an essay (Habermas 1998) marking the two hundredth anniversary of Kant’s essay “Perpetual Peace,” Habermas returns to Kant’s call for a “cosmopolitan condition” ( weltbürgerlicher Zustand) that would bring about a definitive end to the bellicose “state of nature” between nationstates. In this essay Habermas suggests that, in his contrast between a global constitutional order or “world republic” and a weaker voluntary federation among sovereign states, Kant was not as unambiguously in support of the latter as is generally assumed. On the one hand, the necessary cultural and social conditions for a legitimate world republic are lacking, and thus the

60 INTELLECTUALS from: The Habermas Handbook
Author(s) GABRIËLS RENÉ
Abstract: On the basis of certain normative convictions, the intellectual has a sense both for what is and for what could be different. In other words, he unites what Robert Musil (1996) called a “sense of reality” and a “sense of possibility.” However, not all intellectuals manage to strike a balance between the two: self-declared realists possess an unrestrained sense of reality, and unworldly idealists possess an excessive sense of possibility.

66 POSTMETAPHYSICAL THINKING from: The Habermas Handbook
Author(s) LOHMANN GEORG
Abstract: For Habermas, “postmetaphysical thinking” ( nachmetaphysisches Denken) refers to the only ways of pursuing philosophy still possible in today’s world. He employs the term in two senses: first, in a critical/negative capacity that is meant to counter the “return to metaphysics” he diagnoses; and second, as a positive designation for the philosophical thinking that can only occur after—and according to (nach)—metaphysics, i.e., thinking that does not abandon the claim to comprehensive rationality. In historical terms, postmetaphysical thinking belongs to the tradition of the Young Hegelians (Discourse, 53ff.;Postmetaphysical, 124). As a critical counterconcept opposed to metaphysics (which extends,

69 PUBLIC SPHERE from: The Habermas Handbook
Author(s) NANZ PATRIZIA
Abstract: The works of Jürgen Habermas have shaped the way the public sphere ( Öffentlichkeit) is understood in Germany and the Anglo-American world.The Structural Transformation of the Public Sphere(1961) presented the key ideas that later were treated in systematic fashion inBetween Facts and Norms(1992), Habermas’s main work of legal and democratic theory. The “public sphere” forms a space of reasoned communicative interaction—the principal means of arriving at collective understanding (Selbstverständigung). Under modern conditions, the public sphere of politics in the democratic community (Gemeinwesen ) plays a central role in social integration. Public debates form the basis for

75 SYSTEM AND LIFEWORLD from: The Habermas Handbook
Author(s) NEVES MARCELO
Abstract: Habermas’s model presents the lifeworld “as the horizon within which communicative actions are ‘always already’ moving” (2: 119). In other words, it is conceived as the “background for communicative action” ( Vorstudien, 593) and represents

Conclusion: from: Randall Jarrell and His Age
Abstract: We have seen in the “Lost World” poems and throughout Jarrell’s oeuvre how he took care to define and defend the self. We have seen how his lonely personae seek intersubjective confirmation and how his alienated characters resist the so-called social world. We have seen how Jarrell’s divided, conflicted selves depend on psychoanalytic ideas—both those of a familiar Freudianism and those of later object-relations theories. We have seen how concepts of work and play, and related ideas about childhood, adolescence, and adulthood, both inform and confine the ways Jarrell’s characters think about their lives. And we have seen how

Book Title: Political Uses of Utopia-New Marxist, Anarchist, and Radical Democratic Perspectives
Publisher: Columbia University Press
Author(s): INGRAM JAMES D.
Abstract: Utopia has long been banished from political theory, framed as an impossible-and possibly dangerous-political ideal, a flawed social blueprint, or a thought experiment without any practical import. Even the "realistic utopias" of liberal theory strike many as wishful thinking. Can politics think utopia otherwise? Can utopian thinking contribute to the renewal of politics?In Political Uses of Utopia, an international cast of leading and emerging theorists agree that the uses of utopia for politics are multiple and nuanced and lie somewhere between-or, better yet, beyond-the mainstream caution against it and the conviction that another, better world ought to be possible. Representing a range of perspectives on the grand tradition of Western utopianism, which extends back half a millennium and perhaps as far as Plato, these essays are united in their interest in the relevance of utopianism to specific historical and contemporary political contexts. Featuring contributions from Miguel Abensour, Étienne Balibar, Raymond Geuss, and Jacques Rancière, among others,Political Uses of Utopiareopens the question of whether and how utopianism can inform political thinking and action today.
Link: http://www.jstor.org/stable/10.7312/chro17958

INTRODUCTION: from: Political Uses of Utopia
Author(s) INGRAM JAMES D.
Abstract: Utopia, we might think, is nothing if not political. Its best-known examples, from Plato via More, Campanella, and Bacon to Owen, Morris, and Bellamy, present cities, the political form of life par excellence, organized to remedy the defects their authors perceived in their own. To this extent they offer up political solutions to political problems. At the same time, however, utopias are forever being criticized for seeking to escape or eliminate politics, and not without reason. For if utopias present solutions to political problems, by building the common good into the design of the worlds they depict, they do away

4 MARX AND UTOPIA from: Political Uses of Utopia
Author(s) FISCHBACH FRANCK
Abstract: Before any discussion of the relation between utopia and Marxism, it is necessary to consider Marx’s own relation to utopia. Let us start by recalling that the philosophical, notably Hegelian, tradition inherited by Marx is very hostile to utopianism. Marx knew by heart the preface to the Elements of the Philosophy of Right, in which Hegel virulently opposed those who, in matters of political philosophy, build castles in the air, which is to say, think or imagine the political and social world as it should be, and thus dispense with knowing it as it is.¹ Marx had incontestably inherited this

9 NEGATIVITY AND UTOPIA IN THE GLOBAL JUSTICE MOVEMENT from: Political Uses of Utopia
Author(s) LÖWY MICHAEL
Abstract: The global justice movement is without a doubt the most important phenomenon of antisystemic resistance of the beginning of the twenty-first century. This vast, nebulous “movement of movements,” which has taken visible form since the regional or world social forums and the great protest demonstrations—against the WTO, the G8, or the imperial war in Iraq—does not correspond to the usual forms of social or political action. A large decentralized network, it is multiple, diverse, and heterogeneous, joining trade unions and peasant movements, NGOs and indigenous organizations, women’s movements, as well as ecological associations, intellectuals, and young activists. Far

13 DESIRE AND SHIPWRECK: from: Political Uses of Utopia
Author(s) TASSIN ÉTIENNE
Abstract: “The world has long dreamed of possessing something of which it has only to be conscious in order to possess it in reality,” writes Marx in a letter to Ruge from September 1843.¹ For the dream to become reality, it is sufficient that, here and now, humanity be aware of its ancient desire in order to give it existence, to actualize and see the birth of a new society.”

Introduction from: The Force of the Example
Abstract: Diverse and far apart though our cultures might be, the world that you and I inhabit is shaped by three great forces. The first and most powerful of them is the force of what exists, of what is already there, in place—the force of things. We experience this force in two fundamental ways. Sometimes we encounter it as the force of habit and routine, of tradition, of mores and custom, of culture, of convention, of usage, of established practice and received wisdom. Society as we know it would simply be impossible if we were to reinvent the terms of

4 THOMAS OF CANTIMPRÉ AND FEMALE SANCTITY from: History in the Comic Mode
Author(s) Coakley John
Abstract: The new religious currents of the thirteenth century produced a remarkable literature of female sanctity. Hagiographers, especially in the Low Countries and Italy, wrote vivid accounts of the new female saints, not only of their asceticism and devotion but also of their powers. Those powers typically took the form of intercessions and revelations for the spiritual benefit of persons living and dead, consistently with what was supposed at the time to be a female predisposition toward visions and contact with the other world.¹ Among the most prolific of the hagiographers of such women was Thomas of Cantimpré (1200/01–ca. 1270),

2 LEVINAS, LITERATURE, AND THE RUIN OF THE WORLD from: Broken Tablets
Abstract: In 1975, eleven years after Derrida published “Violence and Metaphysics,” Levinas declared poststructuralism the “ruin of the world.” This new “philosophical literature,” Levinas wrote “prefers to play with verbal signs rather than to take seriously the system registered in their said” ( EN76, 61). However, along with communicating a disgruntled impression that disorder had become the name of the game in politics as well as philosophy, Levinas saw an opportunity in this disorder for a truth perhaps older than the world. “In this rupture, and in this awakening, and in this expiation, and in this exaltation, the divine comedy of

PRESENTISM: from: Regimes of Historicity
Abstract: At the time this book was first published, in 2003, it already talked of a crisis of time, but obviously not of the crisis that has engulfed us since 2008—and I would not go so far as to claim for myself the gift of prophecy (not even with hindsight). However, it is not hard to see that links exist between the crisis, initially financial, which radiated out from the United States, and a world so enslaved to the present that no other viewpoint is considered admissible. What words have we been hearing since 2008? Essentially “crisis,” “recession,” “depression,” but

2 FROM ODYSSEUS’S TEARS TO AUGUSTINE’S MEDITATIONS from: Regimes of Historicity
Abstract: Anyone transported directly from the Pacific to the Aegean, from the world of royal kingship to the “world of Odysseus,” moving simultaneously through space and back in time, would have no difficulty recognizing in the Homeric hero certain characteristics of the heroic regime of history. But it would be a different type of heroic regime, one incarnated by Achilles and Odysseus, as Vico describes them. Anyway, I do not intend to compare Thakombau or Hone Heke with Agamemnon or Nestor, and list similarities and differences, but rather focus on one figure in particular, Odysseus. He who, to quote the Russian

3 CHATEAUBRIAND, BETWEEN OLD AND NEW REGIMES OF HISTORICITY from: Regimes of Historicity
Abstract: Unlike Odysseus, Chateaubriand hadread Augustine. Immersed as he was in a Christian experience of time, his one and only temporal reference was that of the Catholic monarchy. However, since he was born in 1768, he grew up in a period of profound crisis and conflictual relations to time. That is why he will be our guide here, he whose world was utterly shattered by the French Revolution. Yet many other names could rightfully figure between Augustine and Chateaubriand, between Alaric’s sack of Rome and the storming of the Bastille, not least Petrarch, Bacon, Montaigne, Perrault, and Rousseau; and several

5 The Anxiety of Intervention in Leslie Marmon Silko and Marge Piercy from: Ecosickness in Contemporary U.S. Fiction
Abstract: Standing in the twenty-first century, it’s clear that the “age of anxiety” that W. H. Auden declared in 1947 is still with us. But some things have changed. In the wake of World War II, writers looked to the inventions of total war, notably to nuclear weaponry, when composing their visions of technological anxiety. In the last decades of the millennium, nuclear worry does not disappear, but it cedes some ground to concerns about techniques for radically altering so-called nature. Biotechnologies that transform life take center stage; they change the world not through the spectacular blast but through gradual reconfiguration

Introduction: from: The Specter of Democracy
Abstract: Imagine that Karl Marx had sat down in 1847 and written, “A specter is haunting Europe, the specter of democracy.” Would The Communist Manifesto that he published in February 1848 read so very differently from the now classic text that has been said to have changed the world? Recall some of the ringing phrases from Marx’s description of the rise of the bourgeoisie and the capitalist world it created. He portrays the bourgeoisie as “revolutionary” because it has “put an end to all feudal, patriarchal, idyllic relations.” It has “stripped of its halo every occupation hitherto honored,” and “torn away

CHAPTER 1 Marxism in the Postcommunist World from: The Specter of Democracy
Abstract: If we could agree on what “Marxism” is—or was—then the task of evaluating its possible future in the post–cold war world would be relatively simple and noncontroversial. But there is no agreed definition of Marxism. There used to be something more or less official called Marxism-Leninism, and, as opposed to it, there was something called Western Marxism, which had its roots in the Hegelian and Weberian rereading of Marx that was initiated by Georg Lukács in History and Class Consciousness (1923), developed by the Frankfurt School’s program of critical theory, and thematized in Merleau-Ponty’s Adventures of the

CHAPTER 13 Philosophy by Other Means? from: The Specter of Democracy
Abstract: Paradoxically, after 1989 Marx’s political philosophy can be read not only as philosophical but also as political. If Marxism is not (in Sartre’s famous phrase) the “unsurpassable horizon of our times,” it remains a rigorous confrontation with modernity and a challenging attempt to understand its novelty.¹ This is because, despite Marx’s intention to provide a theory of the revolutionary proletariat that would serve for the praxis of that world historical agent, he was and continued to be a philosopher; despite his critique(s) of idealism, Marx remained under its spell. Indeed, this philosophical intention ultimately vitiates his attempt to surpass philosophy

Book Title: Radical Cosmopolitics-The Ethics and Politics of Democratic Universalism
Publisher: Columbia University Press
Author(s): Ingram James D.
Abstract: While supporting the cosmopolitan pursuit of a world that respects all rights and interests, James D. Ingram believes political theorists have, in their approach to this project, compromised its egalitarian and emancipatory principles. Focusing on recent debates without losing sight of cosmopolitanism's ancient and Enlightenment roots, Ingram confronts the philosophical difficulties of defending universal ideals and the implications for ethics and political theory.
Link: http://www.jstor.org/stable/10.7312/ingr16110

Introduction from: Radical Cosmopolitics
Abstract: Throughout its long history the idea of cosmopolitanism has never known such success as in the last two decades. We can postulate four reasons for this. The first was a widespread sense, captured in the word globalization, that the accelerating movements of people, money, goods, technologies, images, and ideas beyond national frontiers had crossed a threshold. Nearly all observers perceived a qualitative change in the way and the extent to which people related to, affected, and depended on one another across borders: the world seemed to be becoming “more global”—interconnected, interdependent, and, in this sense, unified. The second, closely

CHAPTER ONE Universalism in History from: Radical Cosmopolitics
Abstract: Cosmopolitanism is an attempt to realize the imperative of universalism—to grasp the human world as one and ourselves as, to at least some extent, connected to, and therefore at least to some degree responsible for, all of it.¹ Cosmopolitics, as I will use the term, is the attempt to act politically in the world on the basis of this understanding. Our present interest in cosmopolitanism derives from the renaissance it enjoyed in the 1990s, when, in a way only partially anticipated in the high Enlightenment or after the Second World War, it struck many observers as imperative to “re-imagine

CHAPTER TWO Cosmopolitanism in Ethics: from: Radical Cosmopolitics
Abstract: At its classical origins, we saw in the last chapter, cosmopolitanism was first of all matter of consciousness and conviction. Even today, it belongs first and foremost to the field of ethics, especially if we take the latter in its etymological sense. As among the eighteenth-century philosophes, the most common use of the term cosmopolitan today is to describe how people live (or aspire to live)—their ethos, culture, worldview, or way of life. The rise of cosmopolitanism in this sense was seized on in the 1990s as one of the most striking facts about the contemporary world, and the

CHAPTER FIVE Rethinking Political Cosmopolitanism: from: Radical Cosmopolitics
Abstract: In chapter 3 I endorsed in principle Kant’s vision of a peaceful worldwide federation of republics and even more so contemporary cosmopolitan democrats’ vision of a planetary system of overlapping authorities structured so as to best combine the need for democratic accountability with sufficient scope to meet the challenges of globalization while ensuring a modicum of justice at a global level. The problem with these ideas, I suggested, lies much less in the details of any particular design than in the extreme difficulty of achieving them; for the exercise of power required to bring them into being would almost surely

CHAPTER SIX Cosmopolitics in Practice: from: Radical Cosmopolitics
Abstract: As I observed in the introduction, more than any other development over the last two decades the rise of human rights as a universal language of political justification has been taken to herald the imminence, if not the arrival, of a world of cosmopolitan politics. Whether we date the advent of human rights to the revolutionary declarations of the Age of Reason, the Universal Declaration of Human Rights in 1948, or the Helsinki Accords and their embrace by the Western democracies and a burgeoning third sector in the 1970s, it was only when the collapse of “really existing socialism” left

Conclusion from: Radical Cosmopolitics
Abstract: In this book I have argued that the dominant approach to cosmopolitanism in contemporary political philosophy is undermined by what could be described as a lack of realism. That approach proceeds as though, by developing the best moral arguments and normative visions, it will be able to persuade people—presumably those in a position to change things—to bring about a better world. This practical presupposition is seldom defended explicitly; rather, it is taken to be self-evident—simply what one does when one does political philosophy. Occasionally, it is true, cosmopolitan theorists ask whether the ends or schemes they develop

Book Title: Governance in the New Global Disorder-Politics for a Post-Sovereign Society
Publisher: Columbia University Press
Author(s): SASSEN SASKIA
Abstract: Since national economies have become deterritorialized and political interdependencies aggravate our common vulnerabilities, Innerarity contends that there is no other solution except to move toward global governance and a denationalization of justice. Globalization tries to unify the world through technologies, the economy, and cultural products and styles, but it cannot articulate or regulate political and legal equivalents. Everyone faces the same risks to their security, food supply, health, financial stability, and environment, and these risks demand a new global politics of humanity. In her foreword, the sociologist Saskia Sassen isolates the key takeaways from Innerarity's argument and the solutions they present to growing global tensions.
Link: http://www.jstor.org/stable/10.7312/inne17060

INTRODUCTION: from: Governance in the New Global Disorder
Abstract: Today’s world is full of paradoxes, many of which could be summarized by the idea that it is a world belonging to everyone and to no one. There are many issues that are everyone’s (they affect all of us and demand coordinated actions), but at the same time, no one can or wants to be in charge of them (either there is no competent authority or no one shoulders the responsibility). What is the difference between something held in common and something that is ungovernable, between shared responsibility and generalized irresponsibility? How do we distinguish that which belongs to everyone

1 THE RETURN OF PIRATES IN THE GLOBAL ERA from: Governance in the New Global Disorder
Abstract: In his famous book The History of Piracy, Philip Gosse (1989 [1932], 298) recalls that people, at the end of the nineteenth century, believed the disappearance of pirates was imminent. It was the dream of a world where there is no territory without sovereignty, in other words, no one distanced from the rules of the state (Thompson 1994; Anderson 1997). Subsequent history seems to flatly disprove this prediction. Piracy has stopped being a historical curiosity or a simple metaphor. Pirates are among us and taking on diverse forms in many different realms: pirates of the air and seas, radio pirates,

2 HUMANITY THREATENED from: Governance in the New Global Disorder
Abstract: As Ulrich Beck says, unlike other previous civilizations, we cannot attribute everything that threatens us to external causes; societies are in conflict with themselves, with the production of that which they do not desire. Explaining this characteristic contrasts with our common sense, which tends to establish net causalities, distinguishes subjects from objects, thinks in terms of hierarchy, and explains the idea of defense in terms of spatial protection. To identify and understand the nature of threats in a world that belongs to everyone and to no one, we have no choice but to make a “metaphorological” effort. I am going

5 THE OBSERVATION SOCIETY from: Governance in the New Global Disorder
Abstract: The search for power still motivates people in the world today and may even have improved the techniques of control, but in a knowledge and information society, the technology that makes these observational operations possible is equally at the disposal

6 FROM SOVEREIGNTY TO RESPONSIBILITY from: Governance in the New Global Disorder
Abstract: A world that belongs to everyone and to no one is a world that must be conceived and governed with categories other than those applied to the nation-state. Must we abandon the idea of a world that is organized in accordance with democratic values and principles of justice or can we imagine democracy on a global scale? Is intervention in “other people’s” affairs legitimate or are we compelled to accept anything that is carried out in the name of sovereignty? Are there criteria for global justice or must we accept that justice is a value that only measures relationships within

EPILOGUE: from: Governance in the New Global Disorder
Abstract: In a world like ours that belongs to everyone and to no one, a world of shared threats and common goods, where ownership should be reexamined, and demands for cooperation are stronger and stronger, a world that opens and protects itself, in which we are all equally exposed and which lacks outskirts, wrapped in interdependence and contagions, the most difficult and at the same time most demanding questions are: Who are we? How should we who live in this common world conceive of ourselves and how should we act? Making the distinction between us and them is crucial to determining

Book Title: Harmattan-A Philosophical Fiction
Publisher: Columbia University Press
Author(s): JACKSON MICHAEL
Abstract: Evoking the hot, dust-filled Harmattan winds that blow from the Sahara to the Gulf of Guinea, this book creatively explores what it means to be buffeted by the unforeseen and the unknown. Celebrating the life-giving potential of people, places, and powers that lie beyond our established worlds, Harmattanconnects existential vitality to the act of resisting prescribed customs and questioning received notions of truth. At the book's heart is the fictional story of Tom Lannon, a graduate student from Cambridge University, who remains ambivalent about pursuing a conventional life. After traveling to Sierra Leone in the aftermath of its devastating civil war, Tom meets a writer who helps him explore the possibilities of renewal. Illustrating the fact that certain aspects of human existence are common to all people regardless of culture and history,Harmattanremakes the distinction between home and world and the relationship between knowledge and life.
Link: http://www.jstor.org/stable/10.7312/jack17234

6 Existentialisms in the Hispanic and Latin American Worlds: from: Situating Existentialism
Author(s) Mendieta Eduardo
Abstract: Existentialism is the quintessential philosophy of modernity. At the center of all existentialist thinking is the inescapably free subject who must make herself in a world bereft of meaning. Yet the obduracy of this world is determined by the limits of a circumstance that is traced by the freedom of others. I am thrown into the world, condemned to freedom, and what I encounter are always other freedoms. God is useless, for my freedom is never breached by a sovereignty that reigns by granting absolute freedom. I am born unfinished and have nothing but a vacuum at the core of

8 The Death of the Death of God from: Reimagining the Sacred
Author(s) Marion Jean-Luc
Abstract: The idea of “donation” builds on Husserl’s and Heidegger’s solution to the Cartesian segregation of the mind from the external world and the resulting

Book Title: Narrating Evil-A Postmetaphysical Theory of Reflective Judgment
Publisher: Columbia University Press
Author(s): Allen Amy
Abstract: The process of disclosure, debate, and the public fashioning of collective judgment are vital methods through which we make sense not only of new forms of cruelty but of past crimes as well. Narrating Evildescribes the steps of this process and why they are a crucial part of our attempt to build a different, more just world.
Link: http://www.jstor.org/stable/10.7312/lara14030

8 HEGEMONY AND IDENTITY IN THE COLONIAL EXPERIENCE OF TAIWAN, 1895–1945 from: Taiwan Under Japanese Colonial Rule, 1895-1945
Author(s) SHIAW-CHIAN FONG
Abstract: Prior to the 1990s, the story of colonial Taiwan under Japanese rule was rarely heard in the English-speaking world; it also lacked an audience in Taiwan itself. With its democratization, which also removed pan-Chinese ideology, people on the island began to show interest in their own history. A space was thus created in which colonial experience could be researched and its stories told. However, since the time for intensive research has been relatively short thus far, the stories of both the colonizer and the colonized, particularly in regard to cultural domains, remain rudimentary, and not entirely precise in many details.

Book Title: Religion and the Specter of the West-Sikhism, India, Postcoloniality, and the Politics of Translation
Publisher: Columbia University Press
Author(s): Mandair Arvind-Pal S.
Abstract: India's imperial elite subtly recast Sikh tradition as a sui generis religion, which robbed its teachings of their political force. In turn, Sikhs began to define themselves as a "nation" and a "world religion" that was separate from, but parallel to, the rise of the Indian state and global Hinduism. Rather than investigate these processes in isolation from Europe, Mandair shifts the focus closer to the political history of ideas, thereby recovering part of Europe's repressed colonial memory.
Link: http://www.jstor.org/stable/10.7312/mand14724

6 Decolonizing Postsecular Theory from: Religion and the Specter of the West
Abstract: In the previous chapter I argued that it may be possible to break the cycles of repetition that produce identity politics centered around structures of transcendence. These structures have continued to govern the modern and postmodern (globalized) forms of Sikhism and Hinduism by limiting their engagements in the world to revivals or retrievals of an essence or an original identity. For Sikhs such a break can be effected through interpretations of texts such as the Guru Granth Sāhib, which are inherently capable of posing resistance to the sui generismodel of religion, thereby allowing us to connect central terms in

Book Title: The Highway of Despair-Critical Theory After Hegel
Publisher: Columbia University Press
Author(s): Marasco Robyn
Abstract: The Highway of Despairfollows Theodor Adorno, Georges Bataille, and Frantz Fanon as they each read, resist, and reconfigure a strand of thought in Hegel'sPhenomenology of Spirit. Confronting the twentieth-century collapse of a certain revolutionary dialectic, these thinkers struggle to revalue critical philosophy and recast Left Hegelianism within the contexts of genocidal racism, world war, and colonial domination. Each thinker also re-centers the role of passion in critique. Arguing against more recent trends in critical theory that promise an escape from despair, Marasco shows how passion frustrates the resolutions of reason and faith. Embracing the extremism of what Marx, in the spirit of Hegel, called the "ruthless critique of everything existing," she affirms the contemporary purchase of radical critical theory, resulting in a passionate approach to political thought.
Link: http://www.jstor.org/stable/10.7312/mara16866

Book Title: Contemporary Romanian Cinema-The History of an Unexpected Miracle
Publisher: Wallflower Press
Author(s): NASTA DOMINIQUE
Abstract: Over the last decade, audiences worldwide have become familiar with highly acclaimed films from the Romanian New Wave such as 4 Months, 3 Weeks and 2 Days(2007),The Death of Mr. Lazarescu(2005), and12:08 East of Bucharest(2006). However, the hundred or so years of Romanian cinema leading to these accomplishments have been largely overlooked. This book is the first to provide in-depth analyses of essential works ranging from the silent period to contemporary productions. In addition to relevant information on historical and cultural factors influencing contemporary Romanian cinema, this volume covers the careers of daring filmmakers who approached various genres despite fifty years of Communist censorship. An important chapter is dedicated to Lucian Pintilie, whose seminal work,Reconstruction(1969), strongly inspired Romania's 21st-century innovative output. The book's second half closely examines both the 'minimalist' trend (Cristian Mungiu, Cristi Puiu, Corneliu Porumboiu, Radu Muntean) and the younger, but no less inspired, directors who have chosen to go beyond the 1989 revolution paradigm by dealing with the complexities of contemporary Romania.
Link: http://www.jstor.org/stable/10.7312/nast16744

Introduction from: Contemporary Romanian Cinema
Abstract: Like Romania itself, Romanian cinema has remained obscure. The sparse international distribution of its films has made it remote and unfamiliar. Until recently, it has been aesthetically insignificant, adhering rigidly to the somehow formulaic necessities imposed by filmʹs illustrative and ideological functions in a totalitarian regime. For these reasons, Romanian cinema has not gained the world stature of other Eastern European cinemas. (Roof 1992: 309)

CHAPTER 3 Romanian Cinema in the 1970s: from: Contemporary Romanian Cinema
Abstract: The end of the Romanian Thaw – which lasted less than a decade – was characterised by two events. On the one hand it was specified in the 10 thParty Congress Report in August 1969 that the new society would be superior to capitalist societies from all perspectives, overtly criticising former established contacts with the Western world. On the other, after a trip to China and North Korea in May 1971, Ceaușescu was highly tempted to introduce methods of indoctrination used by Maoʹs Cultural Revolution. The politicised media thus initiated the publication of the famous July 1971 Theses. Liberalisation movements

CHAPTER 9 Short Films on the Crest of the New Wave from: Contemporary Romanian Cinema
Abstract: With only a handful of isolated directors having received domestic and international recognition and only a few feature films produced on the brink of the new century, a decade after the end of Communism, Romanian cinema was still a ʹwhite spotʹ on the map of world cinema (Corciovescu 2002).

CHAPTER 12 Making Films for Wider Audiences: from: Contemporary Romanian Cinema
Abstract: If my main focus has been on contemporary art-house, mainly minimalist, non-commercial films which have received worldwide acclaim in spite of modest production costs and tight shooting schedules, other interesting creations from young, previously unknown creators of the Romanian New Wave emerged between 2003 and 2007, benefiting from previously non-existent shooting and production facilities.

Conclusion from: Contemporary Romanian Cinema
Abstract: After difficult beginnings, uneven improvements, sparse moments of accomplishment during a short thaw, Stalinist-inspired state censorship control over all aspects of the film industry, and post-Communist difficulties in catching up with Western standards, several encouraging conditions marked a twenty-first-century revival of Romanian cinema. Over the last decade, the emergence of an authentic New Wave secured Romania more prizes in film festivals than any other country: Romania, a peripheral European country, has turned into a bright spot on the map of world cinema.

1. THE LAW AND THE FACT: from: The Historiographic Perversion
Abstract: THE SYSTEMATIC AND RADICAL EXTERMINATION OF THE Armenians of the Ottoman Empire during the years 1915–1916 is finally, or so it seems, on the current agenda. It has been eighty years since the event.¹ For the survivors and their descendants, it never ceased being current. Not for an instant. If it is so today, it is only for “civilized humanity” and for the duration of a trial and a judgment. The trial is that which brought before a French civil court the famous historian of the Islamic world and of the Ottoman Empire Bernard Lewis. He was summoned before

Book Title: The Awakened Ones-Phenomenology of Visionary Experience
Publisher: Columbia University Press
Author(s): Obeyesekere Gananath
Abstract: Throughout his career, Obeyesekere has combined psychoanalysis and anthropology to illuminate the relationship between personal symbolism and religious experience. In this book, he begins with Buddha's visionary trances wherein, over the course of four hours, he witnesses hundreds of thousands of his past births and eons of world evolution, renewal, and disappearance. He then connects this fracturing of empirical and visionary time to the realm of space, considering the experience of a female Christian penitent, who stares devotedly at a tiny crucifix only to see the space around it expand to mirror Christ's suffering. Obeyesekere follows the unconscious motivations underlying rapture, the fantastical consumption of Christ's body and blood, and body mutilation and levitation, bridging medieval Catholicism and the movements of early modern thought as reflected in William Blake's artistic visions and poetic dreams. He develops the term "dream-ego" through a discussion of visionary journeys, Carl Jung's and Sigmund Freud's scientific dreaming, and the cosmic and erotic dream-visions of New Age virtuosos, and he defines the parameters of a visionary mode of knowledge that provides a more elastic understanding of truth. A career-culminating work, this volume translates the epistemology of Hindu and Buddhist thinkers for western audiences while revitalizing western philosophical and scientific inquiry.
Link: http://www.jstor.org/stable/10.7312/obey15362

Book 3 THE COSMIC “IT”: from: The Awakened Ones
Abstract: In my discussion of Mahāyāna Buddhism, I pointed out that the Buddhist doctrine of emptiness, in its very abstractness, shares that feature with many of the world’s great religions and with forms of the Absolute participating in a form of “secular spirituality.” That God exists “only philosophically,” attributed to Spinoza, expresses a larger truth of the world in the religious and secular traditions, wherein philosophers posit an abstract entity or Absolute or Being that exist outside the phenomenal world of becoming. However, while the God of Spinoza’s skeptical philosophy is based on the science and mathematics of his time, such

Book 8 CONTEMPORARY DREAMING: from: The Awakened Ones
Abstract: To me lucid dreaming is the most interesting of the contemporary Euro-American obsessions with dreams, providing a kind of escape from the world of everyday reality into the dream realm. Several lucid dreamers experience what one might reasonably label dream-visions that provide insights into a transcendental reality, not based on any known religion but rather on an intuitive personal insight into such an imagined reality. In that sense they constitute another form of “secular spirituality” for those who have been disenchanted with traditional religion.

ENVOI—INTIMATIONS OF MORTALITY: from: The Awakened Ones
Abstract: I wrote this envoi with the hope that it would ease the burden of having written a long work. But, as with joys that happen to us, burdens never cease until the clock that keeps ticking away the passage of time within our frail bodies comes to a stop. Yet had I been living in another world or another time and place I might have used another epigraph for this ending. Or, for that matter, if I believed that nothingness can mean something else, as our negative theologians and Buddhist thinkers have formulated, giving that nothingness a transcendent reality. For

Book Title: A Hedonist Manifesto-The Power to Exist
Publisher: Columbia University Press
Author(s): McClellan Joseph
Abstract: Onfray attacks Platonic idealism and its manifestation in Judaic, Christian, and Islamic belief. He warns of the lure of attachment to the purportedly eternal, immutable truths of idealism, which detracts from the immediacy of the world and our bodily existence. Insisting that philosophy is a practice that operates in a real, material space, Onfray enlists Epicurus and Democritus to undermine idealist and theological metaphysics; Nietzsche, Bentham, and Mill to dismantle idealist ethics; and Palante and Bourdieu to collapse crypto-fascist neoliberalism. In their place, he constructs a positive, hedonistic ethics that enlarges on the work of the New Atheists to promote a joyful approach to our lives in this, our only, world.
Link: http://www.jstor.org/stable/10.7312/onfr17126

FOUR An Atheological Morality from: A Hedonist Manifesto
Abstract: Most people say they are atheist these days, but they are fooling themselves. Most atheisms are overtly nihilistic. What makes them so? European nihilism—so well described by Nietzsche—presupposes the end of the universe and the difficulty of finding another one. In the meantime, atheistic nihilism struggles between two visions of the world: the Judeo-Christian and something not yet defined, which we’ll call post-Christian, for lack of a better term—we do not fool ourselves with that, it is for lack of a better term. Only time and progress through the century will permit us to discover it. For

ELEVEN A Psychopathology of Art from: A Hedonist Manifesto
Abstract: Contemporary art galleries often complacently exhibit nothing but the defects of our time. Why are we obligated to admire something on a pedestal that we would despise outside of the limited context of the artistic world (confines considered sacred these days, just as religious spaces were for so long)? How can we explain this kind of schizophrenia? We condemn liberal capitalism, criticize the domination of the market, and fight against American imperialism, while simultaneously adoring symbols, icons, and emblems produced by that very world we supposedly execrate. Following the old Aristotelian principle of catharsis, we try to distance ourselves from

6 Representing Other Cultures: from: The Triangle of Representation
Abstract: The occasion for the following remarks on the work of Edward Said is the appearance (in French translation) of his short book Representations of the Intellectual.¹ It is the only one of Said’s books in which the word “representation” figures in the title, although, as I shall show, the term has a very long reach into the arguments for which he is best known. The book’s principal theme—the place of the so-called intellectual in the modern world—is tackled in both theoretical and personal terms, where Said relates several of his own experiences as an “exiled” Palestinian intellectual, the

11 English Proust from: The Triangle of Representation
Abstract: Much of the last volume of Proust’s A la recherche du temps perdu is devoted to life in Paris during the First World War. Proust, the least chauvinistic of writers imaginable, is nevertheless so moved by patriotic sentiment as to transgress the convention that keeps a fictional world separate from its author:

Book Title: Encountering Religion-Responsibility and Criticism After Secularism
Publisher: Columbia University Press
Author(s): ROBERTS TYLER
Abstract: To respond to religion is to ask what religious behaviors and representations mean to us in our individual worlds, and scholars must confront questions of possibility and becoming that arise from testing their beliefs, imperatives, and practices. Roberts refers to the work of Hent de Vries, Eric Santner, and Stanley Cavell, each of whom exemplifies encounter and response in their writings as they traverse philosophy and religion to expose secular thinking to religious thought and practice. This approach highlights the resources religious discourse can offer to a fundamental reorientation of critical thought. In humanistic criticism after secularism, the lines separating the creative, the pious, and the critical themselves become the subject of question and experimentation.
Link: http://www.jstor.org/stable/10.7312/robe14752

3 ENCOUNTERING THE HUMAN from: Encountering Religion
Abstract: In Thank You, St. Jude, Robert Orsi explores the world of twentieth-century Catholic women’s devotion to St. Jude, the patron saint of hopeless causes. Working from Church documents, popular Catholic periodicals, and interviews with the devout, Orsi weaves, in the first six chapters of the book, a rich social history of the cult and tells a story. The basic plot is this: “in desperate circumstances [the devout] prayed to St. Jude and . . . something good happened for them.”³ Or, to put it in Orsi’s academic terms, when crisis put these women in “desperate circumstances,” their devotion to St.

6 ON PSYCHOTHEOLOGY from: Encountering Religion
Abstract: Eric Santner’s On the Psychotheology of Everyday Life does its work at an intersection of the thought of Sigmund Freud and Franz Rosenzweig. Early in the book, Santner quotes Rosenzweig: “The concept of the order of this world is thus not the universal, neither the arche nor the telos, neither the natural nor the historical unity, but rather the singular, the event, not beginning or end, but center of the world.”² This event, Santner points out, is for Rosenzweig an event of divine revelation. Scholars of religion thus may find it tempting to see in Rosenzweig, writing in the second

Book Title: Reading the-The Literary Aims of a Theravada Buddhist History
Publisher: Columbia University Press
Author(s): Scheible Kristin
Abstract: Vamsais a dynamic genre of Buddhist history filled with otherworldly characters and the exploits of real-life heroes. These narratives collapse the temporal distance between Buddha and the reader, building an emotionally resonant connection with an outsized religious figure and a longed-for past. The fifth-century Pali textMahavamsais a particularly effective example, using metaphor and other rhetorical devices to ethically transform readers, to stimulate and then to calm them.
Link: http://www.jstor.org/stable/10.7312/sche17138

Book Title: Winged Faith-Rethinking Globalization and Religious Pluralism through the Sathya Sai Movement
Publisher: Columbia University Press
Author(s): Srinivas Tulasi
Abstract: This study considers a new kind of cosmopolitanism located in an alternate understanding of difference and contestation. It considers how acts of "sacred spectating" and illusion, "moral stakeholding" and the problems of community are debated and experienced. A thrilling study of a transcultural and transurban phenomenon that questions narratives of self and being, circuits of sacred mobility, and the politics of affect, Winged Faithsuggests new methods for discussing religion in a globalizing world and introduces readers to an easily critiqued yet not fully understood community.
Link: http://www.jstor.org/stable/10.7312/srin14932

Introduction: from: Winged Faith
Abstract: When I arrived in my hometown of Bangalore, on a warm February night in 1998, my intention was to study the economic forces of globalization and their impact on Indian religion, particularly temple Hinduism. Globalization was at that time seen by theorists as the dominance of the culture of the West (Euro-America) upon the rest of the world (Appadurai 1996; Berger 1997), the “center upon the periphery” (Hannerz 1990:i–x) as cultural flows were thought to move from the hegemonic West to the peripheral rest of the world. India had tentatively opened its economy to global market forces in 1989,

In Lieu of a Conclusion: from: Winged Faith
Abstract: February 15, 2006, Boston, Massachusetts. I was watching, with a group of devotees, a prerecorded video of Sathya Sai Baba’s eightieth birthday celebration that I had been sent by a devotee group. It had been recorded by Sathya Sai Baba’s videographer. The eightieth birthday celebration promised to be the largest celebration Puttaparthi had ever seen. As usual, the crowd of Sathya Sai devotees from all parts of the world had begun arriving several weeks earlier. National newspapers had estimated that for this Sai birthday five hundred thousand people would be present to receive darshan of Sathya Sai Baba. The date,

3 MELANCHOLY IMAGES from: Left-Wing Melancholia
Abstract: The end of real socialism did not produce any significant film on the end of the communist hope. It inspired a wave of aesthetic creations that described the collapse of a world, ranging from tragedy to comedy, from the moral dilemmas and everyday lies to which a totalitarian power submitted individuals and human relations (Florian Henckel von Donnersmarck: The Life of Others, 2006) to the ironic nostalgia for a disappeared human environment (Wolfgand Becker:Good Bye Lenin, 2003). In Russia, Alexander Sokurov and Aleksei German depicted metaphorically the breakdown of the Soviet regime through the death agonies of Lenin and

Book Title: Flight Ways-Life and Loss at the Edge of Extinction
Publisher: Columbia University Press
Author(s): van Dooren Thom
Abstract: Each chapter of Flight Waysfocuses on a different species or group of birds: North Pacific albatrosses, Indian vultures, an endangered colony of penguins in Australia, Hawaiian crows, and the iconic whooping cranes of North America. Written in eloquent and moving prose, the book takes stock of what is lost when a life form disappears from the world -- the wide-ranging ramifications that ripple out to implicate a number of human and more-than-human others. Van Dooren intimately explores what life is like for those who must live on the edge of extinction, balanced between life and oblivion, taking care of their young and grieving their dead. He bolsters his studies with real-life accounts from scientists and local communities at the forefront of these developments. No longer abstract entities with Latin names, these species become fully realized characters enmeshed in complex and precarious ways of life, sparking our sense of curiosity, concern, and accountability toward others in a rapidly changing world.
Link: http://www.jstor.org/stable/10.7312/van-16618

INTRODUCTION: from: Flight Ways
Abstract: How else could a book about birds and extinction begin, but with the tragicstory of the Dodo? In death, this bird from a small island in the western Indian Ocean has taken on a strange celebrity, becoming something of a “poster child” for extinction. And yet, many of the specific images and ideas about the Dodo that circulate in people’s imaginations are highly speculative. Ultimately, a great deal remains unclear about what kind of a bird the Dodo was, how it lived, and when it passed from the world. While reports, sketches, and paintings of the Dodo survive from

Three URBAN PENGUINS: from: Flight Ways
Abstract: There is something remarkable about a shoreline, a place where water meetsland and gives rise to a sense of productive confusion between two worlds. For most humans, one of these worlds—the place of earth, of firm land beneath our feet—is home. The other is a place for occasional visits, where we cannot really expect to live our lives, to survive for long periods of time. For penguins, this littoral zone must surely also mark a transition between two worlds, each with its own threats and possibilities. But while penguins are undoubtedly more comfortable, more agile, less vulnerable

1 The God Who Is Dead from: After Christianity
Abstract: IN ONE OF the long fragments on nihilism from the 1800s (which was first published in The Will to Power), Nietzsche asks whether nihilism is compatible with some form of faith in the divine and conceives of the possibility of a pantheistic religiosity, since “after all only the moral God is denied”¹). After all, there are other, well-known passages in Nietzsche’s more mature work where he speaks of the creation of new gods. Let me remark that when announcing the death of God, Nietzsche anticipates that the latter’s shadow will continue to be cast upon our world for a long

3 God the Ornament from: After Christianity
Abstract: WHAT ARE THE consequences of the fact that philosophy has recovered its provenance from the Judeo-Christian tradition, interpreted in light of the ontology of the event rather than of a metaphysical conception of Being? In the two preceding chapters, I have tried to establish, or at least to suggest, that on the basis of these two premises it is possible to construe an image of postmodern religious experience. I do not renounce using the word postmodern, because I am convinced that the history of salvation announced by the Bible realizes itself in world historical events—in this I remain faithful

7 Christianity and Cultural Conflicts in Europe from: After Christianity
Abstract: THERE ARE MANY indications that the relationship of Christianity to the potential hardening or exacerbation of cultural conflicts is not a peaceful one. I mean that today it would be difficult for anyone at first to take this title, “Christianity and Cultural Conflicts in Europe,” as a reference to Christianity as a means of resolving or mitigating cultural conflicts. At first blush, Christianity would appear to be, if not a specific source of conflict, at least one of the terms involved. In other words: the presence in the Western world of a Christian tradition as a continuous background, albeit a

3 CLOSENESS from: Not Being God
Abstract: When I saw my sister dead, in that absurd bed at the Maria Vittoria Hospital, I really thought: look, she’s in another world now, in another time; she’s closer to Julius Caesar than to me.

7 BEING from: Not Being God
Abstract: Not only have we forgotten what Being means, we have forgotten that we have forgotten. Heidegger places this sentence from Plato’s Sophist at the beginning of his Being and Time, the book with which he forced himself onto the attention of the philosophical world and the general culture at the end of the 1920s.

14 PARADIGMS from: Not Being God
Abstract: Already in Being and Time—and this is one of the fundamental keys to my understanding of Heidegger—he no longer believed in truth as conformity and correspondence. The scholastics had defined truth as the intellect in conformity to the thing. There’s the rub. If the world has shrunk to the results of scientific experimentation, then the real world is no more. If true Being is only what can be planned and calculated, then

26 THE MOVEMENT from: Not Being God
Abstract: My stance as an anticapitalist romantic made me think: the capitalist world is a big rubbish heap, but these people here, these well-bred students, will never change anything, much less make the revolution.

38 A SAFE PAIR OF HANDS from: Not Being God
Abstract: When it comes to personalities I don’t esteem, I get irritated, but in the end I lose interest. Early on Pareyson warned me about another aspect of power: “As long as you don’t occupy a real place in the world, everyone’s your friend; when you do start gaining a place, watch out.” Indeed. Indeed I can’t even get one of my students an academic job anymore. Because you need alliances, and I’m a “maestro without portfolio.”

40 THE WORLD from: Not Being God
Abstract: To crisscross Italy, to travel round the world, to meet thousands of persons of every sort and in every continent, to give lectures, conference papers, debates—all this has been one of the nicest, luckiest parts of my life, and still is. It comprises an almost infinite spectrum of sensations: fatigue, amusement, gratification, affection, emotion, worry, novelty, intellectual stimulus.

43 BARBARIANS from: Not Being God
Abstract: In that essay he portrays the modern society of his epoch, the epoch of scientific specialization. Sciences grow more specialized, so we are always learning more and more, but gradually these specializations construct images of the world irreconcilable among themselves. So that in the end there’s something like an explosion, an impossibility of having an image of the world. In my view (although Heidegger never said so), this is what the postmodern is: it’s the

44 SCIENCE’S POSITIVE SIDE from: Not Being God
Abstract: There is a page in Heidegger that I have twisted and turned in every possible way, because it’s the only one in which he says that maybe the new event of Being, an eventuation of Being different from metaphysics, can come about in the ensemble of the technological world, which may be the extreme point of damnation, the most total forgetting of Being, but might also turn out to be a first flash of the event.

52 THE LITTLE OLD LADY IN NEW YORK from: Not Being God
Abstract: One evening a woman who was a friend of mine gave a dinner for me, Romiti, and Marco Rivetti, the boss of Facis, one of the great enlightened industrialists of Turin: highly simpatico, an art connoisseur, very much villa-with-boys-in-Morocco and who knows where else in the world (but unlike other equally rich and famous men, he wasn’t married).

56 AT A CERTAIN HOUR from: Not Being God
Abstract: Now I’ve gone back to being a libero, or “sweeper” in soccer parlance: in the newspapers, in Italy, around the world. Back to thinking, elaborating, writing. Being a university professor. I wouldn’t want that to be forgotten, because it’s not something residual to me. It’s my job, my primary commitment.

Book Title: Christianity, Truth, and Weakening Faith-A Dialogue
Publisher: Columbia University Press
Author(s): MCCUAIG WILLIAM
Abstract: Vattimo and Girard ultimately conclude that secularism and the involvement (or lack thereof) of religion in governance are, in essence, produced by Christianity. In other words, Christianity is "the religion of the exit from religion," and democracy, civil rights, the free market, and individual freedoms are all facilitated by Christian culture. Through an exchange that is both intimate and enlightening, Vattimo and Girard share their unparalleled insight into the relationships among religion, modernity, and the role of Christianity, especially as it exists in our multicultural world.
Link: http://www.jstor.org/stable/10.7312/vatt14828

1 CHRISTIANITY AND MODERNITY from: Christianity, Truth, and Weakening Faith
Author(s) Girard René
Abstract: Pierpaolo antonello: I would like to begin our dialogue with the two terms that supply the framework for this encounter: Christianity and modernity. Your conceptual instruments are different—anthropological for Girard, philosophical for Vattimo—but you wind up saying more or less the same thing: that modernity, as constructed and understood by the European West, is substantially an invention of Christianity. Your research has led you to the apparently paradoxical result that Christianity is responsible for the secularization of the world. The end of the religions was brought about by a religion. In a recent book, Girard actually informs us

5 NOT JUST INTERPRETATIONS, THERE ARE FACTS, TOO from: Christianity, Truth, and Weakening Faith
Author(s) Girard René
Abstract: From the standpoint of “deconstructive nihilism,” modern atheism is only one “metaphysical” creed among many others. The reassurance provided by its supposedly scientific grounding is as illusory as the reassurance of religions, philosophies, and ideologies. A complete liberation from false certainties demands that atheism be deconstructed too, along with other metaphysical illusions. Once this task is accomplished, Christianity should become attractive once again. In a genuinely “nihilistic” world, the religion of the cross should fare better than all the creeds and ideologies that imprudently relied on false scientific “objectivity.” This is what Gianni Vattimo suggests in his recent works, notably

Book Title: Spreading Buddha's Word in East Asia-The Formation and Transformation of the Chinese Buddhist Canon
Publisher: Columbia University Press
Author(s): Yü Chün-fang
Abstract: The collection undertakes extensive readings of major scriptural catalogs from the early manuscript era as well as major printed editions, including the Kaibao Canon, Qisha Canon, Goryeo Canon, and Taisho Canon. Contributors add fascinating depth to such understudied issues as the historical process of compilation, textual manipulation, physical production and management, sponsorship, the dissemination of various editions, cultic activities surrounding the canon, and the canon's reception in different East Asian societies. The Chinese Buddhist canon is one of the most enduring textual traditions in East Asian religion and culture, and through this exhaustive, multifaceted effort, an essential body of work becomes part of a new, versatile narrative of East Asian Buddhism that has far-reaching implications for world history.
Link: http://www.jstor.org/stable/10.7312/wu--17160

Book Title: Chinese History and Culture-Sixth Century B.C.E. to Seventeenth Century
Publisher: Columbia University Press
Author(s): Duke Michael S.
Abstract: From Yü Ying-shih's perspective, the Dao, or the Way, constitutes the inner core of Chinese civilization. His work explores the unique dynamics between Chinese intellectuals' discourse on the Dao, or moral principles for a symbolized ideal world order, and their criticism of contemporary reality throughout Chinese history. Volume 1 ofChinese History and Cultureexplores how theDaowas reformulated, expanded, defended, and preserved by Chinese intellectuals up to the seventeenth century, guiding them through history's darkest turns. Essays incorporate the evolving conception of the soul and the afterlife in pre- and post-Buddhist China, the significance of eating practices and social etiquette, the move toward greater individualism, the rise of the Neo-Daoist movement, the spread of Confucian ethics, and the growth of merchant culture and capitalism. A true panorama of Chinese culture's continuities and transition, Yü Ying-shih's two-volume Chinese History and Culture gives readers of all backgrounds a unique education in the meaning of Chinese civilization.
Link: http://www.jstor.org/stable/10.7312/yu--17858

4. New Evidence on the Early Chinese Conception of Afterlife from: Chinese History and Culture
Abstract: The spectacular discovery of the three Han tombs at Mawangdui in Changsha, Hunan, in 1972–1974 was indeed an event of singular importance in the history of Han studies. Of the three tombs, 1 and 3 in particular aroused worldwide attention. Tomb 3 is known for its preservation of a large quantity of silk manuscripts, some of which were long assumed lost. Tomb 1 made headline news at the time of its excavation, primarily for the well-preserved body of its occupant, the wife of the Marquis of Dai 噡, who prob ably died around the 168 B.C.E. When the full report

11. Business Culture and Chinese Traditions: from: Chinese History and Culture
Abstract: As indicated by the title, this chapter will relate “business culture” to “Chinese traditions.” To begin with, let me explain briefly what sort of things will be discussed. In the first place, business culture must be distinguished from business itself. The former may be understood as a way of life grown out of the ever-evolving business world that involves ideas, beliefs, values, ethical code, behavior patterns, etc. It is mainly to these cultural aspects, not the business world itself, that I shall address myself. In the second place, from the very beginning, business culture has been an integral part of

12. Reorientation of Confucian Social Thought in the Age of Wang Yangming from: Chinese History and Culture
Abstract: Wang Yangming (1472–1529) was the center of attention in the Chinese intellectual world from the sixteenth century to the early de cades of the eigh teenth before the rise of Qing philology. During this long period of two and a half centuries, Confucian scholars either argued against him or with him, but rarely without him. I therefore propose to call this period the age of Wang Yangming.

Book Title: Chinese History and Culture-Seventeenth Century Through Twentieth Century
Publisher: Columbia University Press
Author(s): Duke Michael S.
Abstract: From Ying-shih Yü's perspective, the Dao, or the Way, constitutes the inner core of Chinese civilization. His work explores the unique dynamics between Chinese intellectuals' discourse on theDao, or moral principles for a symbolized ideal world order, and their criticism of contemporary reality throughout Chinese history. Volume 2 ofChinese History and Culturecompletes Ying-shih Yü's systematic reconstruction and exploration of Chinese thought over two millennia and its impact on Chinese identity. Essays address the rise of Qing Confucianism, the development of the Dai Zhen and Zhu Xi traditions, and the response of the historian Zhang Xuecheng to the Dai Zhen approach. They take stock of the thematic importance of Cao Xueqin's eighteenth-century masterpieceHonglou meng(Dream of the Red Chamber) and the influence of Sun Yat-sen'sThree Principles of the People, as well as the radicalization of China in the twentieth century and the fundamental upheavals of modernization and revolution. Ying-shih Yü also discusses the decline of elite culture in modern China, the relationships among democracy, human rights, and Confucianism, and changing conceptions of national history. He reflects on the Chinese approach to history in general and the larger political and cultural function of chronological biographies. By situating China's modern encounter with the West in a wider historical frame, this second volume ofChinese History and Cultureclarifies its more curious turns and contemplates the importance of a renewed interest in the traditional Chinese values recognizing common humanity and human dignity.
Link: http://www.jstor.org/stable/10.7312/yu--17860

3. Dai Zhen’s Choice Between Philosophy and Philology from: Chinese History and Culture
Abstract: Dai Zhen 戴震 (1724–1777) presents two entirely different images in the intellectual history of the mid-Qing Period: that of a classical philologist and that of a Confucian philosopher. During his own time, it was Dai the philologist who received universal recognition in the scholarly world. On the other hand, Dai the philosopher was largely ignored or even denounced by his contemporaries. Zhang Xuecheng’s 章學誠 (1738–1801) great appreciation of Dai’s philosophical writings was not shared at all by such common friends as Zhu Yun 朱筠 (1729–1781) and Shao Jinhan 邵晉涵 (1743–1796). In modern times, it is largely

6. The Two Worlds of Honglou meng (Dream of the Red Chamber) from: Chinese History and Culture
Abstract: Two worlds in sharp contrast to each other are created by Cao Xueqin 曹雪芹 (1716?–1763) in his novel Honglou meng紅樓夢 (Dream of the Red Chamber), two worlds which, for the sake for distinction, I shall call the “Utopian world” and the “world of real ity.” These two worlds, as embodied in the novel, are the world of Daguanyuan 大觀園¹ and the world that existed outside it. The difference between these two worlds is indicated by a variety of opposing symbols, such as “purity” and “impurity,” “love” and “lust,” “falsity” and “truth,” and the two sides of the Precious

17. The Study of Chinese History: from: Chinese History and Culture
Abstract: History has always been the most glorious of all branches of knowledge in the scholarly tradition of China. It has declined markedly nowadays, however. This decline is not an isolated or unusual phenomenon; it is merely a part of the poverty of the Chinese scholarly world in modern times. Not only natural sciences, but social sciences and the humanities have not had adequate opportunities for development during the last fifty or sixty years. Even in philosophy, a subject that has the most to do with raising the intellectual level of the average educated person, research and instruction have not gone

Book Title: Why Only Art Can Save Us-Aesthetics and the Absence of Emergency
Publisher: Columbia University Press
Author(s): ZABALA SANTIAGO
Abstract: The state of emergency, according to thinkers such as Carl Schmidt, Walter Benjamin, and Giorgio Agamben, is at the heart of any theory of politics. But today the problem is not the crises that we do confront, which are often used by governments to legitimize themselves, but the ones that political realism stops us from recognizing as emergencies, from widespread surveillance to climate change to the systemic shocks of neoliberalism. We need a way of disrupting the existing order that can energize radical democratic action rather than reinforcing the status quo. In this provocative book, Santiago Zabala declares that in an age where the greatest emergency is the absence of emergency, only contemporary art's capacity to alter reality can save us. Why Only Art Can Save Usadvances a new aesthetics centered on the nature of the emergency that characterizes the twenty-first century. Zabala draws on Martin Heidegger's distinction between works of art that rescue us from emergency and those that are rescuersintoemergency. The former are a means of cultural politics, conservers of the status quo that conceal emergencies; the latter are disruptive events that thrust us into emergencies. Building on Arthur Danto, Jacques Rancière, and Gianni Vattimo, who made aesthetics more responsive to contemporary art, Zabala argues that works of art are not simply a means of elevating consumerism or contemplating beauty but are points of departure to change the world. Radical artists create works that disclose and demand active intervention in ongoing crises. Interpreting works of art that aim to propel us into absent emergencies, Zabala shows how art's ability to create new realities is fundamental to the politics of radical democracy in the state of emergency that is the present.
Link: http://www.jstor.org/stable/10.7312/zaba18348

INTRODUCTION from: Why Only Art Can Save Us
Abstract: Since Martin Heidegger said that “only a God can still save us” in a legendary interview with Der Spiegel, many have interpreted the word “God” too literally.¹ They have ignored that to Heidegger “God” was simply another realm where Being takes place, as he had explained thirty years earlier in “The Origin of the Work of Art.”² In that famous essay he indicates not only how art embodies an ontological struggle between the self-concealing earth and the illuminating world but also that the event of truth can happen in different acts, such as the “essential sacrifice,” “founding a state,” or

1 THE EMERGENCY OF AESTHETICS from: Why Only Art Can Save Us
Abstract: Heidegger reformulated as an ontological question Hegel’s judgments on the end of art by asking: “Is art still an essential and necessary way in which that truth happens which is decisive for our historical existence, or is this something that art no longer is?”¹ In doing so, he was trying to overcome the emergency of aesthetics. This emergency does not lie in the “end of art” proclaimed by Hegel but rather in the reduction of art to representable objects to be felt, contemplated, and reproduced as we please. These objects are not simply forms corresponding to the world but also

2 EMERGENCY THROUGH ART from: Why Only Art Can Save Us
Abstract: The essential emergency of art is not a consequence of the emergency of aesthetics that we outlined in the previous chapter but rather of the absence of events, disruptions, and emergencies in an age that has seen the completion of the global technological organization of the world. Works of art, like events and emergencies, have become remnants of Being, that is, ontological or existential alterations that aim to shake our logical, ethical, and aesthetic assessments of reality. These alterations take place at the margins of culture because they represent not only a resistance to its values but also, as Heidegger

AFTERWORD from: Why Only Art Can Save Us
Abstract: Attentive readers may have noticed how the three epigraphs of this book, from Arthur C. Danto, Jacques Rancière, and Gianni Vattimo, relate to the text. The first pointed out how Martin Heidegger liberated aesthetics from “beauty’s traditional limitation to calm detachment” and situated “beauty as part of the ontology of being human,”¹ the second presented works of art that aim to “produce a new perception of the world” and “create a commitment to its transformation,”² and the third recovered art’s claim to truth and its “theoretical and practical bearing”³ through hermeneutics.

INTRODUCTION from: Why the Humanities Matter
Abstract: In Enemies of the EnlightenmentDarrin McMahon details the witchhunt-like hysteria fanned by eighteenth-century French obscurantist clergy, aristocrats, Sorbonne-censoringpenseurs,and other representatives of the ancien régime challenged by a progressive generation of thinkers and writers (les philosophes) who argued that reason, truth, and knowledge are universal pursuits based on universal human faculties. My intellectual and political interests are not confined within the eighteenth-century French worldview or, more generally, within the European Enlightenment, a fascinating yet veritable mélange of progressive and reactionary figures and outlooks. However, McMahon’s scholarly reconstruction of the struggle of obscurantism against scientifically oriented thought in France

TWO REVISITING DERRIDA, LACAN, AND FOUCAULT from: Why the Humanities Matter
Abstract: In the last chapter, I discussed briefly how, one way or another, a Cartesian and/or Kantian approach to the self and world leads to idealist and/or relativist epistemological dead-ends. In this chapter, I explore more generally how speculative and idealist formulations of language, knowledge, and the self inform much of the theory circulating in humanities departments today that seeks to identify positions of resistance and reclamation within the straightjacket of a so-called late capitalism. To do so, I discuss Sigmund Freud’s metapyschological formulations— The Ego and the Id(hydraulic energies of the id, ego, and superego),Beyond the Pleasure Principle

FOUR IMAGINARY EMPIRES, REAL NATIONS from: Why the Humanities Matter
Abstract: Geopolitics, biopower, biopolitics, subnation, postnation, empire, and a string of other terms slip easily from my graduate students’ tongues and off the pages of scholarly tomes lining library bookshelves today. This chapter is in part a response to these terms deployed rapid-fire by my students and often appearing in Left identified scholarship. I seek to clarify and understand better what these buzzwords actually meanin the face of our seemingly speedy spiral towards absolute barbarism: skyrocketing unemployment and homelessness rates, delirious dissipation of basic civil rights, and gaping genocidal wounds worldwide.

ELEVEN PULLING UP STAKES IN LATIN/O AMERICAN THEORETICAL CLAIMS from: Why the Humanities Matter
Abstract: Often the students in my courses on postcolonial (Latin American and otherwise) literature and film, one way or another, begin to question whether or not a given fictional narrative can open eyes to injustices in the world or act as anticolonial manual, especially when the characters they encounter are ethically twisted and contradictory. In some form or other, they ask how the study of a postcolonial phenomenon like Latin American literature can make visible past and present conditions of exploitation and oppression. They delve into questions of genre and style: Is realism or magicorealism more politically resistant or conformist to

Book Title: Death and the Classic Maya Kings- Publisher: University of Texas Press
Author(s): FITZSIMMONS JAMES L.
Abstract: Like their regal counterparts in societies around the globe, ancient Maya rulers departed this world with elaborate burial ceremonies and lavish grave goods, which often included ceramics, red pigments, earflares, stingray spines, jades, pearls, obsidian blades, and mosaics. Archaeological investigation of these burials, as well as the decipherment of inscriptions that record Maya rulers' funerary rites, have opened a fascinating window on how the ancient Maya envisaged the ruler's passage from the world of the living to the realm of the ancestors.
Link: http://www.jstor.org/stable/10.7560/718906

THREE ROYAL FUNERALS from: Death and the Classic Maya Kings
Abstract: As can be expected, funerary rites are not generally depicted from start to finish. Perhaps the best encapsulation of behaviors associated with death, burial, and rebirth comes from the aforementioned Berlin vessel (Figure 31). On it, a deceased lord is wrapped within a bundle inside a funerary temple, with mourners outside crying and gesturing toward the pyramid. Although his burial is not shown, it is implied: his bones sit amid watery bands, indicating his entry into the Underworld. He reappears in two forms, as an anthropomorphic cacao tree and as an abstract lunar deity. Even this vessel, however, does not

Book Title: Cosmopolitanism in Mexican Visual Culture- Publisher: University of Texas Press
Author(s): Fernández María
Abstract: Fernández organizes episodes in the history of Mexican art and architecture, ranging from the seventeenth century to the end of the twentieth century, around the consistent but unacknowledged historical theme of cosmopolitanism, allowing readers to discern relationships among various historical periods and works that are new and yet simultaneously dependent on their predecessors. She uses case studies of art and architecture produced in response to government commissions to demonstrate that established visual forms and meanings in Mexican art reflect and inform desires, expectations, memories, and ways of being in the world-in short, that visual culture and cosmopolitanism are fundamental to processes of subjectification and identity.
Link: http://www.jstor.org/stable/10.7560/745353

INTRODUCTION. from: Sanctioning Modernism
Author(s) DOORDAN DENNIS P.
Abstract: In a park-like setting along New York City’s East River the United Nations stands proudly as an enduring symbol of … what? Today the UN buildings are assailed by some as the sinister architectural symbol of a new world order that threatens to strip nations of sovereign control over their own affairs. For others, the pristine geometry and midcentury palette of materials and artworks serve as a poignant reminder of the naïve hopes and disappointing achievements that trail in the wake of the promise of a new peaceful world order rising phoenix-like from the ashes of World War II. Six

INTRODUCTION from: Sanctioning Modernism
Author(s) KULIĆ VLADIMIR
Abstract: During the two decades following World War II, various political entities across the world adopted modernist architecture in its different guises both for representational purposes and as an instrument of modernization. The period thus stood in contrast with the interwar years, when modernists struggled to attract official support, especially after the turbulent alliance between the avant-gardes and the varied central and local governments of the 1920s dissolved under the rising totalitarian forces. It was only in a few places such as Czechoslovakia and Turkey that architectural modernism before World War II was consistently accepted as the “official style” of political

INTRODUCTION from: Sanctioning Modernism
Author(s) PARKER TIMOTHY
Abstract: The essays in this section address a phenomenon that, from certain points of view regarding modern identity, remains virtually invisible. A long-standing trope of modernity is that it emerges insofar as religion, superstition, and their premodern cognates diminish. Thus, for instance, the modern world is roughly equated with not only the sociopolitical results of industrialization but also the philosophical implications of the scientific revolution and Enlightenment rationality, eventually yielding a disenchanted world, however incomplete its achievement may remain. Such a view is clearly reductive and simplistic, as the spate of “post-secularization” literature during recent decades in religious studies and elsewhere

5 UNCERTAINTY AND THE MODERN CHURCH: from: Sanctioning Modernism
Author(s) PROCTOR ROBERT
Abstract: The 1960s witnessed the most significant changes in the history of the Roman Catholic Church (and, arguably, in Christianity) since at least the Reformation and Counter-Reformation. A major liturgical reform was announced at the Second Vatican Council of 1962 to 1965 and was subsequently implemented throughout the Church. This reform marked an endorsement of previous calls for change from theologians, liturgy scholars, and ordinary priests around the world; known as the Liturgical Movement, it now has a well-documented historical narrative.¹ Yet in Britain these changes came suddenly to many clergy and faithful, since few had any significant awareness of the

Book Title: The Fate of Earthly Things-Aztec Gods and God-Bodies
Publisher: University of Texas Press
Author(s): Bassett Molly H.
Abstract: Following their first contact in 1519, accounts of Aztecs identifying Spaniards as gods proliferated. But what exactly did the Aztecs mean by a "god" (teotl), and how could human beings become gods or take on godlike properties? This sophisticated, interdisciplinary study analyzes three concepts that are foundational to Aztec religion—teotl (god), teixiptla (localized embodiment of a god), and tlaquimilolli (sacred bundles containing precious objects)—to shed new light on the Aztec understanding of how spiritual beings take on form and agency in the material world. In The Fate of Earthly Things, Molly Bassett draws on ethnographic fieldwork, linguistic analyses, visual culture, and ritual studies to explore what ritual practices such as human sacrifice and the manufacture of deity embodiments (including humans who became gods), material effigies, and sacred bundles meant to the Aztecs. She analyzes the Aztec belief that wearing the flayed skin of a sacrificial victim during a sacred rite could transform a priest into an embodiment of a god or goddess, as well as how figurines and sacred bundles could become localized embodiments of gods. Without arguing for unbroken continuity between the Aztecs and modern speakers of Nahuatl, Bassett also describes contemporary rituals in which indigenous Mexicans who preserve costumbres (traditions) incorporate totiotzin (gods) made from paper into their daily lives. This research allows us to understand a religious imagination that found life in death and believed that deity embodiments became animate through the ritual binding of blood, skin, and bone.
Link: http://www.jstor.org/stable/10.7560/760882

CHAPTER 3 Divining the Meaning of Teotl from: The Fate of Earthly Things
Abstract: Aztec teteo(gods) acted in the world: they spoke to devotees, they inhabited and oversaw elements of the landscape, and they appeared in localized embodiments constructed by priests and practitioners. Hearing Aztecs call mountain-shaped dough figurines, human god-bodies, and bodies of water—let alone Cortés and company—“teteo”must have perplexed the conquistadors, friars, and chroniclers who encountered them and their stories. We know this in part from the awe they expressed regarding the Aztec gods and their embodiment. Bernal Díaz del Castillo wrote of the dazzling impression deity statues covered in precious stones made upon him, and Bernardino de

[2] The Environments of an Eighteenth-Century Newspaper from: News and Politics in the Age of Revolution
Abstract: Newspapers are bound to be conditioned by the society surrounding them. But in the case of the Gazette de Leyde, the elucidation of the links between press and society is unusually complicated. This paper was enmeshed in two quite different societies: the Dutch world in which its editor lived and in which the paper was produced, and the wider European world from which its information came and to which it was addressed. The Dutch world was one of small, self-contained city-republics, of a certain intellectual stagnation, of a rather rigid bourgeois oligarchy, but also one in which a certain amount

[6] The Gazette de Leyde’s Readership from: News and Politics in the Age of Revolution
Abstract: Copies of the Gazette de Leydeleft Leiden to circle the world: from the Netherlands to Philadelphia, and via Vienna and Aleppo, Syria, to India. Subscribers were of course thinly and unevenly spread across the globe, and they made up a minority of the reading public even in those countries where the paper was most popular, but the steady flow of subscription orders, reflected in the paper’s substantial profits, assured Luzac that there were eager recipients for his product.

2: THE APPLE AND THE EUCHARIST: from: Eating Beauty
Abstract: When the beauty of the world as one knows it is lost through some personal or communal catastrophe, be it a crippling accident, the death of a loved one, betrayal by a trusted and idealized friend, or some more far reaching disturbance—a terrorist attack that ends in mass destruction, an epidemic, a genocidal uprising, a world war—the ancient question arises anew: How is this possible? What went wrong in the beginning to allow this to happen? How can the beauty that was lost be restored?

4: “ADORNED WITH WOUNDS”: from: Eating Beauty
Abstract: For St. Bonaventure (1221–1274), the stigmatization of St. Francis of Assisi (1182–1226) gave new meaning to the Augustinian question of the beauty of Christus deformis—so much so that the “unprecedented miracle,”¹ whereby the wounds of Christ were imprinted on the hands, feet, and side of thePoverello, became a key that unlocked the beauty of the universe and brought into relief the artistic pattern and providential design of history. Identifying original sin with concupiscence or covetousness in its various forms, Bonaventure discovered a remedy for the restoration of the world’s microcosmic and macro cosmic beauty in a

3 ERRANDS OF THE EAR from: The Deed of Reading
Abstract: Phonic not sonic. Latent in literary writing, not mystified by it. Secondary vocality: registering hinted aural undertones in poetry’s descriptive overtones, the phonematic beneath the semantic—and certainly before the thematic, though often cycled back through it in response. That’s how—once moving beyond the referential foreclosures of deixis—the last chapter took up as central English example the “composed lines” of Tintern Abbeyand their enunciated syncopations. Even without anticipating in Stanley Cavell’s work the skepticism that poetry and prose alike, that the fictive world in general, faces up to and stares down, we can say so far, with

AFTER WORDING from: The Deed of Reading
Abstract: After the words are laid out, if no longer in cold type but in laser jet or backlight, how does reading revive them as immanent speech act? And what—this book has gone on to ask—is implied there, there in the deed of reading, for a philosophy of the subject as homo loquens? Where, in fact, isthere, exactly? And how often does the phonetic aftermath of a given word seem to generate its own virtual alternative as part of the serial coming-to-be not just of a verbalized world elsewhere but of a newly channeled linguistic gesture? Phonetic aftermath

INTRODUCTION: from: Making All the Difference
Abstract: The children’s television show Sesame Streetinstructs with animation, skits, and songs. One song asks, “Which one of these things is not like the others?” The screen depicts a group of items, perhaps a chair, a table, a cat, and a bed. By asking young viewers to pick out the items that do not belong with the rest of the group, the song helps them sharpen their vocabulary, perception, and analysis of objects in the world.

CHAPTER 3 Ways Out from: Making All the Difference
Abstract: The difference dilemma is a symptom of a particular way of looking at the world. The problem arises only in a culture that officially condemns the assigned status of inequalities and yet, in practice, perpetuates them. This ambivalence is itself sustained by a set of usually unstated assumptions. “Different” traits are regarded as intrinsic to the “different” person, and the norm used to identify difference is assumed to be obvious, needing neither statement nor exposure to challenge. Differences are presumed identified through an unsituated perspective that makes other perspectives irrelevant and sees prevailing social arrangements as natural, good, and uncoerced.

Introduction from: Language as Hermeneutic
Author(s) van den Berg Sara
Abstract: Language in all its modes—oral, written, print, electronic—claims the central role in Walter J. Ong’s speculations on human culture. His provocative work was honored by his scholarly peers, by the American and French governments, and by readers who came to know his writings not only in English but also through translations into many languages, including Polish and Japanese. He spent his career in St. Louis, and traveled throughout the world to lecture, to conduct research, and to meet with other leading intellectuals (Farrell, Walter Ong’s Contributions). In the final years of his life, Ong paid special attention to

Prologue from: Language as Hermeneutic
Abstract: A thesis of these reflections is that there are two encompassing and complementary movements significantly dominating the development of world culture today, digitization and hermeneutics—which is to say (as will be explained more fully throughout the work)—a fractioning movement and a holistic movement, and that these movements explain something of what has been going on in the development of human beings’ intellectual relationship and concomitant relationships to the world around them, chiefly in highly technologized societies but indirectly through all the world.

9 Logos and Digitization from: Language as Hermeneutic
Abstract: Because the term logosis commonly translated today as “word,” it is readily connected with the world of oral speech. But the history of the term is more complex than such translation suggests. The ancient

Book Title: Inconceivable Effects-Ethics through Twentieth-Century German Literature, Thought, and Film
Publisher: Cornell University Press
Author(s): Blumenthal-Barby Martin
Abstract: In Inconceivable Effects, Martin Blumenthal-Barby reads theoretical, literary and cinematic works that appear noteworthy for the ethical questions they raise. Via critical analysis of writers and filmmakers whose projects have changed our ways of viewing the modern world-including Hannah Arendt, Franz Kafka, Walter Benjamin, the directors ofGermany in Autumn, and Heiner Mueller-these essays furnish a cultural base for contemporary discussions of totalitarian domination, lying and politics, the relation between law and body, the relation between law and justice, the question of violence, and our ways of conceptualizing "the human."
Link: http://www.jstor.org/stable/10.7591/j.ctt1xx5gp

Book Title: Condemned to Repeat?-The Paradox of Humanitarian Action
Publisher: Cornell University Press
Author(s): Terry Fiona
Abstract: Terry was the head of the French section of Medecins sans frontieres (Doctors Without Borders) when it withdrew from the Rwandan refugee camps in Zaire because aid intended for refugees actually strengthened those responsible for perpetrating genocide. This book contains documents from the former Rwandan army and government that were found in the refugee camps after they were attacked in late 1996. This material illustrates how combatants manipulate humanitarian action to their benefit. Condemned to Repeat?makes clear that the paradox of aid demands immediate attention by organizations and governments around the world. The author stresses that, if international agencies are to meet the needs of populations in crisis, their organizational behavior must adjust to the wider political and socioeconomic contexts in which aid occurs.
Link: http://www.jstor.org/stable/10.7591/j.ctt2tt2j8

2 The Afghan Refugee Camps in Pakistan from: Condemned to Repeat?
Abstract: Pakistan was one of the most generous and compliant asylum states of the 1980s. After the Soviet invasion of Afghanistan in 1979 and during the ten years of Soviet occupation, Pakistan hosted over three million Afghan refugees and resistance fighters. The Afghan refugee camps, situated close to the Afghan border, served a dual purpose as a refuge for victims of conflict and as a sanctuary in which mujahideen (“Warriors in the Way of God”) could rest, recuperate, and recruit new combatants. Zolberg, Suhrke, and Aguayo dubbed the Afghans in Pakistan “the world’s most effective refugee-warrior community.”¹

Foreword from: The Light of Knowledge
Author(s) Boyer Dominic
Abstract: It is with the greatest pleasure that I introduce you to Frank Cody’s The Light of Knowledge. In it, Cody brilliantly analyzes the work of the Arivoli Iyakkam, one of the largest literacy movements in the world, which mobilized millions across Tamil Nadu between 1990 and 2009. The Arivoli Iyakkam sought to increase the political participation and leverage of rural women and aspired to help them attain new, enlightened autonomy through literate access to science and knowledge. A range of socialist literacy movements inspired the movement, especially Paulo Freire’s “pedagogy of the oppressed.” Beginning as a volunteer-driven, nongovernmental project, such

1 On Being a “Thumbprint”: from: The Light of Knowledge
Abstract: I first started to understand the extent to which literacy activism is really a form of cultural work, not simply a matter of teaching people how to read and write, one evening in a seaside village. It turns out that many villagers were taught to desire literacy and they learned a number of other things about themselves and their place in the world along the way. The occasion of my awareness was a street-theater performance by the Dawn Arts Group, a drama troupe that had been organized by Karuppiah and Neela to encourage people to join Arivoli classes and to

2 Feminizing Enlightenment: from: The Light of Knowledge
Abstract: Like many efforts to remake the world, the Arivoli Iyakkam led to social changes that no one had expected. Over the course of the Total Literacy Campaigns, activists and bureaucrats were not only amazed at the scale of what the rural district of Pudukkottai had been able to achieve; they were equally surprised at who was participating and leading the way in many villages. Contrary to widespread fears among founders of the Arivoli Iyakkam that it would be very difficult to compel women to meet in public spaces for the purpose of holding literacy lessons, it was men who turned

Book Title: Paradigms for a Metaphorology- Publisher: Cornell University Press
Author(s): Savage Robert
Abstract: " Paradigms for a Metaphorologymay be read as a kind of beginner's guide to Blumenberg, a programmatic introduction to his vast and multifaceted oeuvre. Its brevity makes it an ideal point of entry for readers daunted by the sheer bulk of Blumenberg's later writings, or distracted by their profusion of historical detail.Paradigmsexpresses many of Blumenberg's key ideas with a directness, concision, and clarity he would rarely match elsewhere. What is more, because it served as a beginner's guide for its author as well, allowing him to undertake an initial survey of problems that would preoccupy him for the remainder of his life, it has the additional advantage that it can offer us a glimpse into what might be called the 'genesis of the Blumenbergian world.'"-from the Afterword by Robert Savage
Link: http://www.jstor.org/stable/10.7591/j.ctt7v7cn

V Terra Incognita and ‘Incomplete Universe’ as Metaphors of the Modern Relationship to the World from: Paradigms for a Metaphorology
Abstract: I would like now to provide further evidence of the pragmatic function of absolute metaphors in relation to two very specific examples, the terra incognita metaphor and the metaphorics of the ‘incomplete universe’. It is characteristic of both that they originate in quite specific historical ‘experiences’: the first gives a metaphorical gloss to the age of discovery’s conclusion that the ‘known world’, which for millennia was relatively constant and appeared to have certain zones of unfamiliarity only at its edges, proves in retrospect to have taken up only a small corner of the earth’s surface; the other views the universe

1. THE HUMAN from: Artifice and Design
Abstract: Part of what it is to be “philosophical” about a subject is to take a long view of it. The view from eternity, seeing the world as a fixed and changeless whole, is a traditional ideal of Western theory. I prefer a timescale more down-to-earth, one that is secular, evolutionary, and unrepentantly anthropocentric: the time since the appearance of bipedal hominids, about 4.5 million years ago; since the first species of the Homo genus, about 2.5 million years ago; and since the consolidation of the modern sapiens mutation, about 160,000 years ago. My scientific perspective is that of Darwinian evolution,

9 National Regeneration from: The Total Work of Art in European Modernism
Abstract: In chapter 1 the concept of the sublime in politics or the political sublime was introduced in relation to the founding moment of political modernity: the dissolution of institutions and the return of the social to its origins in the French Revolution. This is the abyss of political foundation, as theorized by Marc Richir: the liminal experience of the passage from the old world of absolutism to a new world, in which the utopian image of community emerged as in a dream from the anarchy of liberty, equality, and fraternity. This dream experience, this popular enthusiasm, constitutes for Richir the

Chapter 2 Time from: Meaning, Truth, and Reference in Historical Representation
Abstract: We saw in the previous chapter that according to historicism, the nature, essence, or identity of a thing lies in its history. The unprecedented intellectual revolution effected by historicism in the early decades of the nineteenth century endowed all of human existence with a temporal dimension, with irreversible ramifications for how we conceive of ourselves and of our world even today. Historicism rolled out all things in time, as one might roll out in space with a rolling pin a crust for the bottom of a pie. All things human were now perceived to be subject to a development in

Chapter 5 Reference from: Meaning, Truth, and Reference in Historical Representation
Abstract: We are inclined to consider reference one of language’s most prominent and indispensable functions. Imagine a language lacking it. Such a language would be useless for most of human communication. It would leave us with nothing but the unpalatable choice between silence and Babylonian confusion. So let us rejoice in language’s capacity to refer to the world and hail it as one of the main guarantees of successful human communication!

Chapter 7 Meaning from: Meaning, Truth, and Reference in Historical Representation
Abstract: Truth, reference, and meaning have traditionally been the three central notions in philosophical semantics. In the preceding two chapters we dealt with the question of the role to be assigned to reference and truth in (historical) representation. We found that representations cannot be said to refer to the world in the way proper names and sentences do, though they can be characterized as self-referential. Similarly, the notion of truth can meaningfully be used in the context of representation, not in the sense of propositional truth but in the quasi-Heideggerian sense of truth as a revelation of a past reality. So

Chapter 5 The Trial Narrative in Richardson’s from: Mourning Happiness
Abstract: In the world of the fifth-century polis, we speculated that the Solonian proverb on happiness was not an abstract philosophical proposition existing in isolation from social life. Through

Book Title: The Aesthetics of Antichrist-From Christian Drama to Christopher Marlowe
Publisher: Cornell University Press
Author(s): PARKER JOHN
Abstract: In Dr. Faustus, Christopher Marlowe wrote a profoundly religious drama despite the theater's newfound secularism and his own reputation for anti-Christian irreverence.The Aesthetics of Antichristexplores this apparent paradox by suggesting that, long before Marlowe, Christian drama and ritual performance had reveled in staging the collapse of Christianity into its historical opponents-paganism, Judaism, worldliness, heresy. By embracing this tradition, Marlowe's work would at once demonstrate the theatricality inhering in Christian worship and, unexpectedly, resacralize the commercial theater.
Link: http://www.jstor.org/stable/10.7591/j.ctt7zk8k

1 Transformations of the Word and Alienation from: Interfaces of the Word
Abstract: Orality, Writing, and Disjuncture Alienation, a favorite diagnosis variously applied to modem man’s plight since at least Hegel and Feuerbach, has not been commonly thought of in terms of the technological history of the word, although some attention, more analytic than historical or clinical, has been given by structuralists to certain tensions attendant on writing.¹ Yet it would appear that the technological inventions of writings, print, and electronic verbalization, in their historical effects, are connected with and have helped bring about a certain kind of alienation within the human lifeworld. This is not at all to say that these inventions

11 Voice and the Opening of Closed Systems from: Interfaces of the Word
Abstract: Studies in this book have treated the history of the word often, though not entirely, in tenus of sequestration, interposition, diaeresis or division, alienation, and closed fields or systems. The history of the word since its encounter and interaction with technology when the first writing systems were devised some six thousand years ago has been largely a matter of such separations and systems. By comparison with oral speech, writing is itself a closed system: a written text exists on its own, physically separate from any speaker or hearer, as no real spoken word can exist. Print creates a world even

Ecomedievalism: from: Studies in Medievalism XXIV
Author(s) Johnson Valerie B.
Abstract: This essay applies ecocriticism to the study of neomedieval texts, an approach that I term “ecomedievalism.” Ecomedievalism interlaces study of neomedievalisms through the bifurcated lens of ecocriticism and ecomaterialism.¹ Neomedieval texts continually deploy environmental descriptions and language to develop a sense of an authentic medieval setting, part of the worldbuilding process, yet little critical attention is devoted to analyzing these methods from an ecological perspective. Ecocriticism’s rapid theorization has allowed the field to move beyond the political activism that characterized its origins, and now offers an opportunity to begin academic study of the fictional environments in neomedievalisms.² Consequently, this essay

A Desire for Origins: from: Studies in Medievalism XXIV
Author(s) Kaufman Alexander L.
Abstract: Robin Hood is certainly one of the main figures whom we associate with medieval culture, medievalism, and neomedievalism. With each new age, it seems, there is a new Robin Hood who is quick to adapt to his contemporary surroundings (or, rather, his creators are purposeful in placing the outlaw into a contemporary political and social context, a space in which the outlaw can navigate the uncertain terrain). While Robin and his greenwood world are grounded signifiers of the Middle Ages, Robin Hood, and Robin Hood studies, have been on the periphery, on the margins, of medieval scholarship for a number

Medievalism and the Contemporaneity of the Medieval in Postcolonial Brazil from: Studies in Medievalism XXIV
Author(s) Altschul Nadia R.
Abstract: In recent years the general disregard of our field toward medievalisms outside Europe and the Anglophone world has changed noticeably. Volumes such as the 2009 Medievalisms in the Postcolonial World, which Kathleen Davis and I co-edited, as well as Michelle Warren’s 2011 Creole Medievalism , have been fully dedicated to the topic.¹ Others have had at least a section on medievalism outside Europe, such as the papers devoted to “countries without a Middle Ages” inRevista de poética medieval’s special 2008 issue on medievalisms, which was edited by César Domínguez, and the projectLe Moyen Âge vu d’ailleurs, which included

Book Title: A Companion to the Works of Johann Gottfried Herder- Publisher: Boydell & Brewer
Author(s): Koepke Wulf
Abstract: Johann Gottfried Herder (1744-1803) is one of the great names of the classical age of German literature. One of the last universalists, he wrote on aesthetics, literary history and theory, historiography, anthropology, psychology, education, and theology; translated and adapted poetry from ancient Greek, English, Italian, even from Persian and Arabic; collected folk songs from around the world; and pioneered a better understanding of non-European cultures. A student of Kant's, he became Goethe's mentor in Strasbourg, and was a mastermind of the Sturm und Drang and a luminary of classical Weimar. But the wide range of Herder's interests and writings, along with his unorthodox ways of seeing things, seems to have prevented him being fully appreciated for any of them. His image has also been clouded by association with political ideologies, the proponents of which ignored the message of Humanität in his texts. So although Herder is acknowledged by scholars to be one of the great thinkers of European Enlightenment, there is no up-to-date, comprehensive introduction to his works in English, a lacuna this book fills with seventeen new, specially commissioned essays. Contributors: Hans Adler, Wulf Koepke, Steven Martinson, Marion Heinz and Heinrich Clairmont, John Zammito, Jürgen Trabant, Stefan Greif, Ulrich Gaier, Karl Menges, Christoph Bultmann, Martin Keler, Arnd Bohm, Gerhard Sauder, Robert E. Norton, Harro Müller-Michaels, Günter Arnold, Kurt Kloocke, and Ernest A. Menze. Hans Adler is Halls-Bascom Professor of Modern Literature Studies at the University of Wisconsin-Madison. Wulf Koepke is Distinguished Professor Emeritus of German, Texas A&M University and recipient of the Medal of the International J. G. Herder Society.
Link: http://www.jstor.org/stable/10.7722/j.ctt14brrn7

6: Herder’s Aesthetics and Poetics from: A Companion to the Works of Johann Gottfried Herder
Author(s) Swisher Michael
Abstract: Herder’s importance for the development of thinking in the field of aesthetics and poetics has always been recognized, but it has been difficult to define the nature and extent of his contributions. They came during a crucial time of evolution leading into what is generally termed as European Romanticism. It seems to be necessary to define more precisely where exactly to locate Herder in this momentous shift of worldviews. In the second half of the eighteenth century, aesthetics established itself as a discipline of philosophy. In contrast to earlier rule-based poetics, the question of the nature of art now came

13 ‘For we be doubel of God’s making’: from: A Companion to Julian of Norwich
Author(s) McAVOY LIZ HERBERT
Abstract: In her critique of traditional psychoanalytical discourse pertaining to the threatening body of the mother, Luce Irigaray calls for a non-phallic language which, rather than seeking to control this perceived ‘threat’, will embrace the ‘love, desire, language, art, the social, the political, the religious’ which she claims the mother brings to the world and which is denied her under patriarchy.¹ For Irigaray, in order for ‘woman’ to (re)discover her place within her own subjectivity and language, she has to cross the chasm back to the place of the mother and reject traditional oedipal configurations which sever her from that primary

The Power and the Glory: from: Textual Cultures: Cultural Texts
Author(s) CRICK JULIA
Abstract: Historians of the modern and pre-modern worlds have often sought to make connections between the boundaries of states and the shape of their respective historiographies; in recent years they have scrutinised archival processes and the preservation of artefacts of the past, and they and their literary peers have examined the historical narratives which imposed order on the past and gave meaning to its remains.¹ National historiographies are thus commonly ascribed active properties, as means by which elites might recognise and realise a collective future for their nation, stifle opposing views and assert a common will. If we accept the general

Book Title: Aesthetic Vision and German Romanticism-Writing Images
Publisher: Boydell & Brewer
Author(s): Prager Brad
Abstract: The work of the groundbreaking writers and artists of German Romanticism -- including the writers Tieck, Brentano, and Eichendorff and the artists Caspar David Friedrich and Philipp Otto Runge -- followed from the philosophical arguments of the German Idealists, who placed emphasis on exploring the subjective space of the imagination. The Romantic perspective was a form of engagement with Idealist discourses, especially Kant's Critique of Pure Reason and Fichte's Science of Knowledge. Through an aggressive, speculative reading of Kant, the Romantics abandoned the binary distinction between the palpable outer world and the ungraspable space of the mind's eye and were therefore compelled to develop new terms for understanding the distinction between "internal" and "external." In this light, Brad Prager urges a reassessment of some of Romanticism's major oppositional tropes, contending that binaries such as "self and other," "symbol and allegory," and "light and dark," should be understood as alternatives to Lessing's distinction between interior and exterior worlds. Prager thus crosses the boundaries between philosophy, literature, and art history to explore German Romantic writing about visual experience, examining the interplay of text and image in the formulation of Romantic epistemology. Brad Prager is Associate Professor of German at the University of Missouri, Columbia.
Link: http://www.jstor.org/stable/10.7722/j.ctt169wdp2

Introduction from: Aesthetic Vision and German Romanticism
Abstract: In Vorschule der Ästhetik(School for Aesthetics, 1804), Jean Paul also observes that in the mind of a genius the inner world frequently swallows up the external one. He then adds that there is a higher reflectiveness that divides that inner world into two parts: a self and its realm, or the creator and his world. While such statements are intended to describe the inner lives of Romantic geniuses, they are also indicative of an overall understanding of the life of the mind as it was discussed among the German Romantics. In Romantic literature and thought, the space of the

1: Interior and Exterior: from: Aesthetic Vision and German Romanticism
Abstract: Although Lessing was not a Romantic, his writings were important precursors to Romantic thought, especially his 1766 essay on the subject of the Laocoon, which served as a foundational moment in the Romantic discourse on the perception of art. The following chapter provides background for my general argument in that it explores the philosophical consequences of Lessing’s assertions about vision, art, and the exterior world. His observations concerning theLaocoonsculpture argue against the power of works of art as they are found “in the outside world” and instead favor aesthetic experience as it is said to occur in the

2: Image and Phantasm: from: Aesthetic Vision and German Romanticism
Abstract: For the Romantics the canvas and the written page were sites of contestation, spaces on which ephemeral experience was said to be represented in the material world. Art, understood in these terms, became the middle point or stage upon which something absent and intangible was made to appear present and graspable. It was, in other words, a material invocation of a sphere unavailable to the senses. In the following chapter I attempt to reconstruct the model of aesthetic perception in the work of Wackenroder and Tieck in light of the epistemological and perceptual categories laid out by Lessing’s essay on

5: Light and Dark: from: Aesthetic Vision and German Romanticism
Abstract: Philipp Otto Runge saw himself as the apostle of a new Romantic religion. He was undisputedly Christian, but his primary object of veneration was less the martyr’s passion than the interconnectedness of man and nature. He was dissatisfied with the contemporary arts — which, in his view, demurred from presenting the unfolding of the natural world — and considered Weimar Classicism a flight into the past. He saw classicism’s failure primarily in its lack of attention to color. Using Jacob Böhme’s theology of light and dark as a basis, Runge developed his own approach to religious painting. For him a

Conclusion from: Aesthetic Vision and German Romanticism
Abstract: In the preceding chapters I have studied a range of literary and visual works representing a variety of Romantic encounters with art that shed light on the relationship between the real world and the space of the imagination as it was conceived around 1800. These examples have served to paint a fuller picture, so to speak, of what I consider a major turning point in the construction of the modern subject, particularly in relation to aesthetic experience. The critics and artists associated with this period opened a space we still inhabit; the contradictions they confronted have not yet been resolved.

A Cultural Performance in Silk: from: Cultural Performances in Medieval France
Author(s) Burns E. Jane
Abstract: If all of Proust’s world comes out of a teacup, the world of Sebelinne, a little-known heroine in the Old French Dit de l’Empereur Constant, comes out of a silk purse. Indeed this thirteenth-century Byzantine romance about religious conversion and male dynastic succession actually turns on a small object fashioned from cloth: a richly decorated, heavily embroideredaumousniere.¹ Whether damask or velvet, decorated with silk or gold embroidery, Old Frenchaumousnieresdescribed in romance texts and trade accounts of the thirteenth century are fashioned typically from costly silk and hung from a belt, itself often made of rich silk fabric.

The Pitfalls and Promise of Classroom Performance from: Cultural Performances in Medieval France
Author(s) Bruckner Matilda Tomaryn
Abstract: During the medieval period, Arras was a major commercial and cultural center in northern France. This course explores the complex world of Arras by highlighting two of its major authors, Adam de la Halle and Jean Bodel, whose works run the gamut of literary forms practiced from the late twelfth through the thirteenth century: from epic

2 Medieval Memories: from: Middle English Romance and the Craft of Memory
Abstract: We all use our memories everyday and although recent research in neuroscience and its related fields can be highly complex and technical, the subject of these investigations – memory itself – is essential to all human behaviour or existence and the way we interact with other people and the world. We use, and are exposed to, memory all the time and so, in fact, are already well versed in its abilities and limitations whether we recognise our inherent human understanding of the faculty or not. The human awareness of and aptitude for memory forms the basis for influential studies in

Saving the Present: from: Edinburgh German Yearbook 9
Author(s) Leahy Caitríona
Abstract: Marketing its 2014 retrospective of the forty-year career of Anselm Kiefer, the Royal Academy in London declared its exhibition “a testament to the career of a man driven to confront himself and the audience with the big and complex issues of our world’s past, present and future.”¹ Kiefer, the academy said, is “a colossus of contemporary art” who “takes over our main galleries,” filling them with his “quite simply monumental” artworks. The references to size here are apt in several ways: the physical immensity of Kiefer’s exhibits stretches the capacity of the Royal Academy to accommodate them; related to that

4: Man and Animal from: Forgotten Dreams
Abstract: In 1986 Reinhold Messner was trekking in a valley in Tibet, not far from the Mekong River, when he encountered what seemed to be “a bear with human abilities.” Shuffling forward, on two legs and yet huge, dark, and furry, the creature lunged toward Messner and then disappeared. In My Quest for the Yeti: Confronting the Himalayas’ Deepest Mystery(Yeti—Legende und Wirklichkeit, 1998), Messner documents this and other encounters with a creature resembling the elusive entity, known in Tibet and around the world, as the chemo, Sasquatch, or Bigfoot.¹ The climber embarked on numerous expeditions to research the creature,

CHAPTER 7 Songs of Four Parts from: Verse and Voice in Byrd's Song Collections of 1588 and 1589
Abstract: In the songs à 4 of the 1589 Songs of sundrie naturesByrd’s auditor approaches the middle portions of an intricate sequential narrative. Already in the á 3 section Byrd had moved his audience from the great “gravitie” of penitential psalms through images of Mary Queen of Scots and Christ, only to settle in the mischievously “myrth[ful],” but ultimately innocent, world of Anacreontic Love (to quote from Byrd’s title page, BE 13, p. xxxv). This was a complex enough path, but in the section of songs in four parts, to abide by Peter Brooks’s claims about a good narrative, before

7 Re-imagining Egypt: from: Engaging Heritage, Engaging Communities
Author(s) Tully Gemma
Abstract: What does Egypt conjure up in your imagination? Powerful pharaohs, towering pyramids, arid deserts, modern revolutions? Egypt has experienced many different cultural influences stretching back over 300,000 years. All eras of Egypt’s past have helped shape the country today, yet the majority of the world is only familiar with one small part of the Egyptian story: the ‘Golden Age’ of the pharaohs. The exhibition Re-imagining Egypt, held at Saffron Walden Museum in the UK between 26 November 2013 and 23 February 2014, aimed to challenge this narrow view. Community engagement was central to this process, as almost 100 local school-age

6: Before “It Gets All Wiped Out”: from: Secret Police Files from the Eastern Bloc
Author(s) Szucs Aniko
Abstract: Agrandmother is projecting a filmstrip for her grandchild on the small stage of a studio theater in Budapest. She is telling a tale of an Indian tribe, seemingly of distant America, from the world of Karl May’s Winnetou, about the friendship of the tribe’s Chief Gray Eagle and its medicine man, Black Moon, who together led the Apaches. The audience soon learns, however, that this tale is not about some imaginary tribe in May’s books but about a real group of “Hungarian Indians,” young men and women who spent their free time “playing Indians” in the late 1950s and early

Book Title: Goethe Yearbook 24- Publisher: Boydell & Brewer
Author(s): Franzel Sean
Abstract: The Goethe Yearbook is a publication of the Goethe Society of North America, encouraging North American Goethe scholarship by publishing original English-language contributions to the understanding of Goethe and other authors of the Goethezeit while also welcoming contributions from scholars around the world. Volume 24 features a special section titled "The Poetics of Space in the Goethezeit," co-edited by John Lyon and Elliott Schreiber, with contributions on blind spots in Goethe's Elective Affinities; on the topography and topoi of Goethe's autobiographical childhood; on disorientation and the subterranean in Novalis; on selfhood, sovereignty, and public space in Die italienische Reise and Dichtung und Wahrheit; on Goethe's theater of anamnesis in Wilhelm Meisters Lehrjahre; and on spatial mobilization in Kleist's Berliner Abendblätter. There are also articles on the horror of coming home in Caroline de la Motte Fouqué's "Der Abtrünnige" and on Friedrich Heinrich Jacobi's Eduard Allwills Papiere. Contributors: Colin Benert, Stephanie Galasso, Tove Holmes, Edgar Landgraf, Sara Luly, John B. Lyon, Anthony Mahler, Monika Nenon, Joseph O'Neil, Elliott Schreiber, Inge Stephan, Gabriel Trop, Christian P. Weber Adrian Daub is Associate Professor of German at Stanford. Elisabeth Krimmer is Professor of German at the University of California Davis. Book review editor Birgit Tautz is Associate Professor of German at Bowdoin College.
Link: http://www.jstor.org/stable/10.7722/j.ctt1pwt4c0

The Theater of Anamnesis: from: Goethe Yearbook 24
Author(s) BENERT COLIN
Abstract: When Wilhelm suffers his first great loss in the Lehrjahre, that of Mariane, he recovers his spirits on his travels by re-immersing himself in the natural world. He is revived by the rejuvenating power of nature, but also by the animating power of memory:

Disorientation in Novalis or “The Subterranean Homesick Blues” from: Goethe Yearbook 24
Author(s) LYON JOHN B.
Abstract: German Romantic literature rests on unstable ground. For example, Friedrich Schlegel’s notion of Romantic irony as a “permanente Parekbase” (permanent parabasis)¹ denies the authority of a single vantage point. As parabasis—the Greek term for the chorus stepping out of the action of the play and addressing an ode to the audience—irony is the constant possibility of assuming another subject position, of viewing and representing the world from a different and even contradictory angle. Whether in Brentano’s Godwi(1800/1801), where the narrator dies before the end of the novel and the protagonist completes the narration, or in Tieck’sDer

5 Paper Soldiers: from: Nation as Grand Narrative
Abstract: Narratives of conflict between antagonistic or competing communities compel the construction of simplistic binaries: good versus evil, truth versus falsehood, progress versus regression, and freedom versus oppression.¹ In reporting ethnic conflicts, the media, particularly those representing interested parties, rarely present “a coherent political analysis.”² Yet media narratives can precipitate and exacerbate conflict. Daya Kishan Thussu and Des Freedman identify the media in the context of the communication of conflict as a “battleground.”³ Regarding the contemporary world, saturated with the media’s reporting of conflict, Simon Cottle argues that the media-conflict interface needs to be understood through the perspective of “mediatized conflict.”

Conclusion: from: Nation as Grand Narrative
Abstract: Narratives make “meaningful totality” out of a myriad of events.¹ Therefore they play a very important role in the struggle for control and full participation in whatever is constituted as a “totality”—particularly a political totality expressive in ethnic or ethno-national boundaries. In constructing a meaningful totality out of the mess of political life, narratives invite other narratives to validate or invalidate them. Therefore, no single narrative is adequate in representing the political world. As Campbell asserts, “only through the clash of competing narratives are we likely to assemble justifiable knowledge.”² Indeed, although they present a more meaningful and coherent

1 Parodic Beginnings from: Luis de Góngora and Lope de Vega
Abstract: Long before the complex worlds of the PolifemoorSoledadescame into being, Góngora displayed a certain precocious ‘alejamiento no-conformista’ in his satiricalletrillasthat would prove to be the seed of a centuries-long controversy.¹ The neologisms, warped syntax, dazzling surface phenomena and many of the processes that would become intrinsic to gongorine style germinated from the young Góngora’s fascination with the precariousness of signs, with the tenuous relation between word and world. For Góngora in these ludic and occasionally vulgarletrillas, the space between signifier and signified is where play is king, where, amid the disguises and misdirections, truths

1: Visual Re-Productions of the from: Twenty Years On
Author(s) Hoffmann Hilde
Abstract: The fundamental changes in world politics in the early 1990s — the breakup of the Soviet bloc and the subsequent reconfiguration of eastern Europe as new constellations of power emerged — dominated television programming internationally for many months. Live news coverage shaped the way people perceived these events. Television as a medium was an important part of these processes and has determined how they are remembered today. West German television played a particularly crucial role during the weeks of political turmoil in the German Democratic Republic (GDR) in the fall of 1989. There was complex interaction between the political protagonists,

2: Remembering GDR Culture in Postunification Germany and Beyond from: Twenty Years On
Author(s) Brockmann Stephen
Abstract: Twenty years after the fall of the Berlin Wall and the collapse of the German Democratic Republic (GDR), the culture of East Germany seems more remote than ever. Exactly what communism or Marxism or even socialism was is hard to even imagine now, let alone know in detail. Shortly after the fall of the Wall, the West German author Patrick Süskind, writing in the quintessential West German newsmagazine Der Spiegel, declared that almost any other country in the world was closer to him and his generation of West Germans than the country on the other side of the German-German border:

8: Kafka, Goffman, and the Total Institution from: Kafka for the Twenty-First Century
Author(s) Robertson Ritchie
Abstract: Of all authors writing in German, Kafka is the one whose works have particularly fascinated readers throughout the world. One result is a division between what may be called the lay readers of Kafka and the professional or academic readers. The two groups are divided, in particular, by their attitude to the widespread notion that Kafka’s works must in some sense prophesy the Third Reich and the atrocities of the mid-twentieth century. Writing in the Times Literary Supplement, and hence largely for a lay audience, in 1963, George Steiner asserted that Kafka “was, in a literal sense, a prophet.” He

10: Kafka’s Visual Method: from: Kafka for the Twenty-First Century
Author(s) Beicken Peter
Abstract: Kafka is remarkable, above all, for the visual density of his writing, a visual prowess that can be linked to his self-image as an “eye-person” (Augenmensch).¹ His extraordinary literary imagination generates an imagery that startles and challenges the reader who expects the recognizable. Kafka’s intent, it has been said, is “to make strange the familiar.”² Like his much admired model, Gustave Flaubert, he radically changed the fictional worlds that European realism had mapped out.³ The transformative power of his writing, however, unlike Flaubert’s, arises from the stark, suggestive force of his images: the resulting dynamics of puzzlement and shock reveal

12: The Comfort of Strangeness: from: Kafka for the Twenty-First Century
Author(s) Lemon Robert
Abstract: Although an author’s name rarely becomes famous enough to give rise to its own adjective, this honor comes with a price. The phrase is now subject to vague and broad usage that sheds light on neither its object nor its origin. The expression “Kafkaesque” is a case in point. As Rainer Nägele observes, Duden’s definition (“in the manner of Kafka’s description; uncanny and threatening in an enigmatic fashion”) manages to combine tautology with awkwardness.¹ In the English-speaking world the term also denotes the mysterious and unsettling qualities associated with Kafka’s texts, whether manifested in Gregor Samsa’s transformation in The Metamorphosis

Book Title: The World as Metaphor in Robert Musil's 'The Man without Qualities'-Possibility as Reality
Publisher: Boydell & Brewer
Author(s): Grill Genese
Abstract: Robert Musil, known to be a scientific and philosophical thinker, was committed to aesthetics as a process of experimental creation of an ever-shifting reality. Musil wanted, above all, to be a creative writer, and obsessively engaged in almost endless deferral via variations and metaphoric possibilities in his novel project, 'The Man without Qualities.' This lifelong process of writing is embodied in the unfinished novel by a recurring metaphor of self-generating de-centered circle worlds. The present study analyzes this structure with reference to Musil's concepts of the utopia of the Other Condition, Living and Dead Words, Specific and Non-Specific Emotions, Word Magic, and the Still Life. In contrast to most recent studies of Musil, it concludes that the extratemporal metaphoric experience of the Other Condition does not fail, but rather constitutes the formal and ethical core of Musil's novel. The first study to utilize the newly published Klagenfurt Edition of Musil's literary remains (a searchable annotated text), 'The World as Metaphor' offers a close reading of variations and text genesis, shedding light not only on Musil's novel, but also on larger questions about the modernist artist's role and responsibility in consciously re-creating the world. Genese Grill holds a PhD in Germanic Literatures and Languages from the Graduate School and University Center of the City University of New York.
Link: http://www.jstor.org/stable/10.7722/j.ctt1x73kz

1 The Italian Appropriation of Sentimental Fiction from: Cultural Capital, Language and National Identity in Imperial Spain
Abstract: The great success of sentimental fiction during the first half of the sixteenth century indicates that, although these kinds of works may have originally been addressed to an exclusive readership pre-eminently preoccupied with the cultivation of courtly ideals and behaviors, they quickly attracted a much more heterogeneous public. This community was composed not only of noblemen intent on discovering the emblems of a longed-for world which was swiftly waning, but also of a bourgeois audience that found in these texts the elements of a behavioral code that could improve their status. From this perspective, the editorial fortune of the translations

Book Title: Gabriel García Márquez and Ovid-Magical and Monstrous Realities
Publisher: Boydell & Brewer
Author(s): ROBINSON LORNA
Abstract: This book explores the ways in which Ovid's poem, Metamorphoses, and Gabriel García Márquez's novel, One Hundred Years of Solitude, use magical devices to construct their literary realities. The study examines in detail the similarities and differences of each author's style and investigates the impact of politics and culture upon the magical and frequently brutal realities the two authors create in their works. Ultimately the book is interested in the use of magical elements by authors in political climates where freedoms are being restricted, and by using magical realism to explore Ovid's Metamorphoses, it is able to illuminate aspects of the regime of emperor Augustus and the world of Ovid and demonstrate their closeness to that of García Márquez's Colombia.BR> Lorna Robinson holds a PhD in Classics from University College London. She is the author of Cave Canem: A Miscellany of Latin Words and Phrases and the essay 'The Golden Age in Metamorphoses' and 'One Hundred Years of Solitude' in A Companion to Magical Realism (Tamesis, 2005).
Link: http://www.jstor.org/stable/10.7722/j.ctt24hfs8

3 Fertile Ground from: Gabriel García Márquez and Ovid
Abstract: The previous chapter explored perspectives of causation; the communities of people in each text had different ways of explaining the world around them, which the narrator presented as valid. Where these clashed with the reader’s perspectives, this produced the atmosphere we have come to label ‘magical realist’ in literature.

Book Title: Medieval Hispanic Studies in Memory of Alan Deyermond- Publisher: Boydell & Brewer
Author(s): Weiss Julian
Abstract: Professor Alan Deyermond was one of the leading British Hispanists of the last fifty years, whose work had a formative influence on medieval Hispanic studies around the world. There were several tributes to his work published during his lifetime, and it is fitting that this one, in his memory, should be produced by Tamesis, the publishing house that he helped establish and to which he contributed so much as author and editor right up to his death. The contributors to this volume are some of Professor Deyermond's former colleagues, doctoral students, and members of the Medieval Hispanic Research Seminar. Given Professor Deyermond's breadth of expertise, the span of the essays is appropriately wide, ranging chronologically from the thirteenth to the sixteenth century, and covering lyric, hagiography, clerical verse narrative, frontier balladry, historical and codicological studies. The volume opens with a personal memoir of her father by Ruth Deyermond, and closes with the draft of an unpublished essay found amongst Professor Deyermond's papers, and edited by his literary executor, Professor David Hook. Andrew M. Beresford is Reader and Head of Hispanic Studies at the University of Durham. Louise M. Haywood is Reader in Medieval Iberian Literary and Cultural Studies, and Head of the Department of Spanish and Portuguese at the University of Cambridge. Julian Weiss is Professor of Medieval & Early Modern Hispanic Studies at King's College London.
Link: http://www.jstor.org/stable/10.7722/j.ctt284t3h

Book Title: The Faustian Century-German Literature and Culture in the Age of Luther and Faustus
Publisher: Boydell & Brewer
Author(s): Weeks Andrew
Abstract: The Reformation and Renaissance, though segregated into distinct disciplines today, interacted and clashed intimately in Faust, the great figure that attained European prominence in the anonymous 1587 'Historia von D. Johann Fausten'. The original Faust behind Goethe's great drama embodies a remote culture. In his century, Faust evolved from an obscure cipher to a universal symbol. The age explored here as "the Faustian century" invested the 'Faustbuch' and its theme with a symbolic significance still of exceptional relevance today. The new essays in this volume complement one another, providing insights into the tensions and forces that gave the century its distinct character. Several essays seek Faust's prototypes. Others elaborate the symbolic function of his figure and discern the resonance of his tale in conflicting allegiances. This volume focuses on the intersection of historical accounts and literary imaginings, on shared aspects of the work and its times, on concerns with obedience and transgression, obsessions with the devil and curiosity about magic, and quandaries created by shifting religious and worldly authorities. Contributors: Marguerite de Huszar Allen, Kresten Thue Andersen, Frank Baron, Günther Bonheim, Albrecht Classen, Urs Leo Gantenbein, Karl S. Guthke, Michael Keefer, Paul Ernst Meyer, J. M. van der Laan, Helen Watanabe-O'Kelly, Andrew Weeks. J. M. van der Laan is Professor of German and Andrew Weeks is Professor of German and Comparative Literature, both at Illinois State University.
Link: http://www.jstor.org/stable/10.7722/j.ctt284t7f

Introduction: from: The Faustian Century
Author(s) van der Laan J. M.
Abstract: This volume investigates and illumines the German sixteenth century—the age of the Renaissance, Reformation, and Faust. Bringing old and new research together, this book structures its study of that era around the figure of Faust. The stories about him address a number of definitive issues for his century, in particular, the intersection of Renaissance humanism and Reformation theology, the practice of magic and diabolism, the interplay of fact and fantasy, the juxtaposition of good and evil (or of the spirit and the world), and the submission to or transgression of the moral code. What is more, Faust forms a

9: Antiauthoritarianism and the Problem of Knowledge in the from: The Faustian Century
Author(s) Weeks Andrew
Abstract: When we look back in history, our perception of differences is foreshortened in time the way our perception of the horizon reduces distinctions in space. A millennium of the ancient world boils down to antiquity. The centuries from 800 to 1500 can be amalgamated into medievalism. Early modern periods are spoken of as homogeneous ages. Not only are ages and centuries homogenized, movements such as the Reformation or the Renaissance acquire a monolithic aspect. The equalizing resolution of phenomena distances them from one another by eliminating nuances and ambiguities. An example of such leveling is our perception of the 1587

13: D. Johann Faust and the Cannibals: from: The Faustian Century
Author(s) Guthke Karl S.
Abstract: How does something having to do with cannibals find its way to Leipzig? Or: why does Faust bump into cannibals on his trip through the “small world,” even if only in the lyrics of a song that is immediately dismissed with his “Ich hätte Lust, nun abzufahren” (I’d like to leave now, 2296)? Cannibals are, after all,

3: Launching New Ventures (1976–1980) from: Becoming John Updike
Abstract: During the second half of the 1970s, Updike carried out further exploration of familiar themes, especially in short stories and the 1976 novel Marry Me. He also made what was for him a decidedly bold move. Although he had occasionally written of locales and people other than those from his native Pennsylvania and his adopted home in New England, his 1978 novel The Coup marked his first attempt to render an extended treatment of another region of the world and deal with characters whose creation tested his imaginative powers in ways his earlier fiction had not. Reviewers made much of

Book Title: Christians and Jews in Angevin England-The York Massacre of 1190, Narratives and Contexts
Publisher: Boydell & Brewer
Author(s): Watson Sethina
Abstract: The mass suicide and murder of the men, women and children of the Jewish community in York on 16 March 1190 is one of the most scarring events in the history of Anglo-Judaism, and an aspect of England's medieval past which is widely remembered around the world. However, the York massacre was in fact only one of a series of attacks on communities of Jews across England in 1189-90; they were violent expressions of wider new constructs of the nature of Christian and Jewish communities, and the targeted outcries of local townspeople, whose emerging urban politics were enmeshed within the swiftly developing structures of royal government. This new collection considers the massacre as central to the narrative of English and Jewish history around 1200. Its chapters broaden the contexts within which the narrative is usually considered and explore how a narrative of events in 1190 was built up, both at the time and in following years. They also focus on two main strands: the role of narrative in shaping events and their subsequent perception; and the degree of 'convivencia' between Jews and Christians and consideration of the circumstances and processes through which neighbours became enemies and victims. Sarah Rees Jones is Senior Lecturer in History, Sethina Watson Lecturer, at the University of York. Contributors: Sethina Watson, Sarah Rees Jones, Joe Hillaby, Nicholas Vincent, Alan Cooper, Robert C. Stacey, Paul Hyams, Robin R. Mundill, Thomas Roche, Eva de Visscher, Pinchas Roth, Ethan Zadoff, Anna Sapir Abulafia, Heather Blurton, Matthew Mesley, Carlee A. Bradbury, Hannah Johnson, Jeffrey J. Cohen, Anthony Bale
Link: http://www.jstor.org/stable/10.7722/j.ctt2jbm1c

Introduction: from: Christians and Jews in Angevin England
Author(s) Watson Sethina
Abstract: During the course of one desperate night in March 1190, an estimated 150 Jewish men, women and children committed suicide or were murdered at the royal castle in York, where they had fled for safety. The York massacre horrified contemporaries, Christians and Jews, and is remembered today around the world. It is recalled in Jewish elegies and holds a singular, sad place in the English national story as ʹthe most notorious anti-Jewish atrocityʹ in its history.¹ Most particularly, the memory is tied to place. Cliffordʹs Tower, the mid-thirteenth-century stone keep of the royal castle, has become its most enduring symbol.²

16 The Future of the Jews of York from: Christians and Jews in Angevin England
Author(s) Cohen Jeffrey
Abstract: William of Newburghʹs History of English Affairs grants an access to the troubling events of 1190 unmatched by other sources. It is difficult to resist portal analogies when speaking of the world we glimpse in his vigorous Latin prose. Detailed and wide-ranging, Newburghʹs narrative enables the reader to feel a witness to unfolding incidents. He creates a sense of privileged access to a vivacious world of complicated human actors, of local and national forces on the move. Yet the story Newburgh tells is partial, framed by the doorway he constructs around its contours to give the tale coherence. His narrative

Open-Air Museums, Authenticity and the Shaping of Cultural Identity: from: Archaeology, the Public and the Recent Past
Author(s) Mackie Catriona
Abstract: What is widely believed to be the world’s first open-air folk museum was opened at Skansen in Sweden in 1891. It was the brainchild of Artur Hazelius who, in 1873, had founded the Nordiska Museet in Stockholm, which exhibited examples of folklife from around the country. It was Hazelius’s desire that the Nordiska Museet be ‘of benefit to science and at the same time arouse and fuel feelings of patriotism’, as well as ‘contribute to the strengthening of national feeling generation after generation, infusing love of one’s country … among young and old’.¹ This was a nationalism not of politics,

Book Title: Expressing Identities in the Basque Arena- Publisher: Boydell & Brewer
Author(s): Allen N.J.
Abstract: Everyday nationalism, the human and cultural aspects of identity, is a neglected subject in the literature on nationalism in Europe. Jeremy MacClancy redresses the balance in this unusual and sharp book on the human and cultural aspects of the idea of being Basque in the modern world. The style is fresh and colloquial, dealing with several of the kinds of issues that usually appear in popular magazines - cuisine, football, art and graffiti - but the treatment is serious and illustrative of underlying currents in social life. MacClancy argues that the ethnographic understanding of nationalisms, rather than the orthodox studies of ideology, political parties, social classes and centre-periphery clashes - offers a more nuanced comprehension of the lived reality of people in areas where nationalism is a significant force. This is very much nationalism from the bottom up. JEREMY MACCLANCY is Professor of Social Anthropology at Oxford Brookes University. Series editors: Wendy James & Nick Allen
Link: http://www.jstor.org/stable/10.7722/j.ctt3fgm17

Book Title: Narratives of Identity in Alban Berg's "Lulu"- Publisher: Boydell & Brewer
Author(s): dos Santos Silvio J.
Abstract: Exploring the crossroads between autobiographical narrative and musical composition, this book examines Berg's transformation of Frank Wedekind's Erdgeist (1895) and Die Büchse der Pandora/ (1904) -- the plays used in the formation of the libretto for Lulu -- according to notions of gender identity, social customs, and the aesthetics of modernity in Vienna of the 1920s and 1930s. While Berg modernized several aspects of the plays by Wedekind and incorporated serial techniques of composition from Arnold Schoenberg, he never let go of the idealistic Wagnerian perspectives of his youth. In fact, he went as far as reconfiguring aspects of Richard Wagner's life as an ideal identity to be played out in the compositional process. In the process of composing the opera, Berg also reflected on the most important cultural figures in fin-de-siècle Vienna that affected his worldview, including Karl Kraus, Emil Lucka, Otto Weininger, and others. Adopting an approach that combines a systematic analysis of Berg's numerous sketches for Lulu, correspondence, and the finished work with interpretive models drawn from cultural studies and philosophy, this book elucidates the ways in which Berg grappled with his self-image as an "incorrigible romantic" (unverbesserliche Romantiker) at the end of his life, explaining aspects of his musical language that have been considered strange or anomalous in the scholarship. Silvio J. dos Santos is assistant professor of musicology at the University of Florida.
Link: http://www.jstor.org/stable/10.7722/j.ctt5vj797

Book Title: Modern German Thought from Kant to Habermas-An Annotated German-Language Reader
Publisher: Boydell & Brewer
Author(s): Large Duncan
Abstract: German-language thinkers such as Kant, Marx, Nietzsche, and Freud are central to modernity. Yet their reception in the English-speaking world has largely depended on translations, a situation that has often hampered full engagement with the rhetorical and philosophical complexity of the German history of ideas. The present volume, the first of its kind, is a response to this situation. After an introduction charting the remarkable flowering of German-language thought since the eighteenth century, it offers extracts -- in the original German -- from sixteen major philosophical texts, with extensive introductions and annotations in English. All extracts are carefully chosen to introduce the individual thinkers while allowing the reader to pursue broader themes such as the fate of reason or the history of modern selfhood. The book offers students and scholars of German a complement to linguistic, historical, and literary study by giving them access to the wealth of German-language philosophy. It represents a new way into the work of a succession of thinkers who have defined modern philosophy and thus remain of crucial relevance today. The philosophers: Immanuel Kant, G. W. F. Hegel, Ludwig Feuerbach, Karl Marx, Arthur Schopenhauer, Friedrich Nietzsche, Sigmund Freud, Martin Heidegger, Walter Benjamin, Georg Lukács, Max Horkheimer and Theodor Adorno, Jürgen Habermas. Henk de Berg is Professor of German at the University of Sheffield. Duncan Large is Professor of German at Swansea University.
Link: http://www.jstor.org/stable/10.7722/j.ctt6wp91n

12: Jürgen Habermas (b. 1929) from: Modern German Thought from Kant to Habermas
Abstract: Philosopher, sociologist, and political theorist Jürgen Habermas is the most distinguished German intellectual currently alive, and one of the world’s leading thinkers. Combining genuine philosophical depth with penetrating social analysis, his work draws inspiration from a wide variety of sources, including Marxism and neo-Marxist kritische Theorie, post-Wittgensteinian linguistic philosophy, and the sociological tradition since Émile Durkheim (1858–1917) and Max Weber (1864–1920).

Introduction: from: Tragedy and the Tragic in German Literature, Art, and Thought
Author(s) Dowden Stephen D.
Abstract: Suffering and death are universal. They are the basal experience that tragic art addresses. But is tragic art in one form or another also universal? Are there times and places on which tragic thinking can have no purchase? If so, is our anti-mythic age of science and reason, of democracy and rapid technological progress an era unsuited to tragic art? The modern world is largely optimistic despite the massively destructive violence of the last century. Terrible things still happen to individuals, to families, to whole peoples. Yet when no wrong seems fully beyond prevention—an unforeseen possibility that with due

15: The German Tragic: from: Tragedy and the Tragic in German Literature, Art, and Thought
Author(s) Dowden S.
Abstract: Let me begin with a biographical detail that also marks a historical event: in the year 1284, the chronicle reports that a man now known worldwide as the Pied Piper—in German der Rattenfänger, the rat-catcher—was cheated out of his pay when he rid the town of its rats. So he abducted all the children of Hamelin, city of my birth. To this day research has failed to determine what became of them. Only two children, one blind and the other lame, remained behind. They weren’t fast enough to keep up with the piper. They were the only witnesses

Afterword: from: Tragedy and the Tragic in German Literature, Art, and Thought
Author(s) Quinn Thomas P.
Abstract: Imagine. Imagine the unimaginable. Negatively, not positively. And then realize, not just with your mind, but with your whole body and soul, that you did not imagine it. It really happened. Auschwitz. If utopia, oύ (“not”) and τόπoς (“place”), is a “no place,” a place that does not exist except as a vision of a better world, Auschwitz was a “no place” where a world ended, a place where existence was negated. More exactly: existences. Not exclusively, but overwhelmingly Jewish existences. One life after another. Again and again. We could name names, and add them all together only to arrive

Book Title: Arno Schmidt's 'Zettel's Traum'-An Analysis
Publisher: Boydell & Brewer
Author(s): Langbehn Volker Max
Abstract: Arno Schmidt (1914-1979) is considered one of the most daring and influential writers of postwar Germany; the Germanist Jeremy Adler has called him a "giant of postwar German literature." Schmidt was awarded the Fontane Prize in 1964 and the Goethe Prize in 1973, and his early fiction has been translated into English to high critical acclaim, but he is not a well-known figure in the English-speaking world, where his complex work remains at the margins of critical inquiry. Volker Langbehn's book introduces Schmidt to the English-speaking audience, with primary emphasis on his most famous novel, 'Zettel's Traum'. One reviewer called the book an "elephantine monster" because of its unconventional size (folio format), length (1334 pages and over 10 million characters), and unique presentation of text in the form of notes, typewritten pages, parallel columns, and collages. The novel narrates the life of the main characters, Daniel Pagenstecher, Paul Jacobi and his wife Wilma, and their teenage daughter Franziska. In discussing the life and works of Edgar Allan Poe, the four engage in the problems connected with a translation of Poe. Langbehn's study investigates how literary language can mediate or account for the world of experiences and for concepts. Schmidt's use of unconventional presentation formats challenges us to analyze how we think about reading and writing literary texts. Instead of viewing such texts as a representation of reality, Schmidt's novel destabilizes this unquestioned mode of representation, posing a radical challenge to what contemporary literary criticism defines as literature. No comprehensive study of 'Zettel's Traum' exists in English. Volker Langbehn is associate professor of German at San Francisco State University.
Link: http://www.jstor.org/stable/10.7722/j.ctt81f1w

Introduction from: Afro-Cuban Diasporas in the Atlantic World
Abstract: For the Yoruba, the phrase orunile captures the notion of home that one carries with oneself from birth.¹ The idea is that we leave heaven, our home, to embark on a journey into the world, a marketplace. The marketplace referred to here is a West African marketplace where almost any kind of transaction may occur. It is a public space full of possibilities, danger, and wonder. In the Yoruba oja, the key component is the negotiation of the value of something through verbal barter. It is a sphere of performance where there are winners and losers. Individuals are encouraged to

2 Returning to Lagos: from: Afro-Cuban Diasporas in the Atlantic World
Abstract: The idea of the oja, or the Yoruba marketplace, as home is suggested in the proverb quoted at the beginning of the introduction to this book: “Aiye ni oja, orun ni ile” (The world is a marketplace; heaven is home). Yoruba proverbs present a truncated form of meta-analysis that provides a cultural critique about both the subject matter at hand and the use of language to reflect that message.¹ They are reflexive in their deep play about the genre. The notion of the bustling, busy oja expressed in the proverb certainly applies to the place at which returning Africans and

3 “Second Diasporas”: from: Afro-Cuban Diasporas in the Atlantic World
Abstract: In recent years, a deeper awareness has emerged of the sustained historical relationships across Afro-Atlantic worlds, and of the fact that the diasporas involved may be rethought in many ways.¹ Necessarily, African and American societies, spaces, and relations are now being understood as extensions of each other. These understandings include refreshing ways of seeing how communities extending from the Bight of Benin to the Caribbean and the Americas are contiguous and integrated in their histories, thus forcing us to rethink our notions of discrete regions. Along with the reconsideration of region in exploring these transnational flows is the movement of

10: Love and Death in from: Love and Death in Goethe
Abstract: Goethe’s Faust expresses Romanticism’s agony over the fact of individuation and the individual’s distance from its origin and destiny. Its action is propelled by a man’s desire to escape from selfhood into love. Faust does not end in a Liebestod, like Romeo and Juliet or Aida. Yet what is at stake is the continuation of Faust’s self-identity in time versus his dissolution, his Entgrenzung, in a timeless moment of bliss. The escape from selfhood into union with another, whether a lover, the world, or God, would be a Liebestod, and there are many echoes of the love-death theme in Faust,

Book Title: History of Literature in Canada-English-Canadian and French-Canadian
Publisher: Boydell & Brewer
Author(s): Nischik Reingard M.
Abstract: From modest colonial beginnings, literature in Canada has arrived at the center stage of world literature. Works by English-Canadian writers -- both established writers such as Margaret Atwood and new talents such as Yann Martel -- make regular appearance
Link: http://www.jstor.org/stable/10.7722/j.ctt81gcs

Introduction: from: History of Literature in Canada
Author(s) Nischik Reingard M.
Abstract: Literature in Canada, particularly the booming cultural production from the 1960s onwards, has arrived at the center stage of world literature. Books by English-Canadian authors today make regular appearances on international bestseller lists, both through established writers such as Margaret Atwood (1939–) and Michael Ondaatje (1943–) and through new talents such as Yann Martel (1963–) and Madeleine Thien (1974–). Atwood, Ondaatje, and Martel, for instance, won the prestigious annual Man Booker Prize in the space of just one decade.¹ “CanLit,” the institutionalized canon of Canadian literature, has likewise developed into a staple of academic interest, pursued

1: Aboriginal Oral Traditions from: History of Literature in Canada
Author(s) Gruber Eva
Abstract: As rendered in the Hau-de-no-sau-nee (Iroquois) creation story, the earth came into being when First Woman fell down from the sky world into the water world. In an attempt to break her fall, loons placed themselves beneath her, while the sea animals — duck, otter, beaver, serpent, toad, and muskrat — dived to the bottom of the sea for a piece of mud to create a place for her to land on. After several attempts they succeeded, and the little clump of earth on Great Turtle’s back where First Woman safely landed began to grow and expand. Today, the earth still rests

12: English-Canadian Poetry, 1920–1960 from: History of Literature in Canada
Author(s) York Lorraine
Abstract: Speaking of the period from 1920 to 1960, Margaret Atwood stated in her introduction to the New Oxford Book of Canadian Verse (1982) that “this, for me, is the age that only the usual Canadian cautiousness and dislike of hyperbole prevents me from calling golden.” The years between 1920 and 1960 were indeed a period of prodigious activity and contention in English-Canadian poetry, and the contentiousness was as productive a force as was the energetic publishing of poems, collections, manifestos, and little magazines. These were also, of course, years that were overshadowed by two world wars; and those global events

14: The Modernist English-Canadian Short Story from: History of Literature in Canada
Author(s) Nischik Reingard M.
Abstract: In its main line of development, the English-Canadian short story is a relatively recent literary phenomenon, spanning a little more than a hundred years to the present. It began to coalesce as a national genre in the 1890s, with writers such as Isabella Valancy Crawford, Susan Frances Harrison, Ernest Thompson Seton, and Charles G. D. Roberts. Yet it was only with the advent of the modernist short story in the 1920s that the English-Canadian short story fully emerged as a distinct literary genre, and with the works of Morley Callaghan and others joined the realm of world literature.

21: Sociopolitical and Cultural Developments from 1967 to the Present from: History of Literature in Canada
Author(s) Grace Sherrill
Abstract: In 1967, Canada celebrated its centenary, the hundredth anniversary of Confederation, but there are many other defining years and events which have come to be seen as foundational or transformative for the country’s history. The First World War marked Canada’s entry onto the world stage as a nation separate from Great Britain (while still part of the British Commonwealth); the Second World War consolidated Canada’s national stature and independence and paved the way for a number of significant cultural and social developments during the cold war years that would have their major impact after 1967. Vincent Massey, the country’s first

Book Title: Narrative Deconstructions of Gender in Works by Audrey Thomas, Daphne Marlatt, and Louise Erdrich- Publisher: Boydell & Brewer
Author(s): Rosenthal Caroline
Abstract: By analyzing the works of Thomas, Marlatt, and Erdrich through the lenses of subjectivity, gender studies, and narratology, Caroline Rosenthal brings to light new perspectives on their writings. Although all three authors write metafictions that challenge literary realism and dominant views of gender, the forms of their counter-narratives vary. In her novel 'Intertidal Life', Thomas traces the disintegration of an identity through narrative devices that unearth ruptures and contradictions in stories of gender. In contrast, Marlatt, in 'Ana Historic', challenges the regulatory fiction of heterosexuality. She offers her protagonist a way out into a new order that breaks with the law of the father, creating a "monstrous" text that explores the possibilities of a lesbian identity. In her tetralogy of novels made up of 'Love Medicine', 'Tracks', 'The Beet Queen', and 'The Bingo Palace', Erdrich resists definite readings of femininity altogether. By drawing on trickster narratives, she creates an open system of gendered identities that is dynamic and unfinalizable, positing the most fragmented worldview as the most enduring. By applying gender and narrative theory to nuanced analysis of the texts, Rosenthal's study elucidates the correlation between gender identity formation and narrative. Caroline Rosenthal is Professor and Chair of American Literature at the Friedrich-Schiller University in Jena, Germany. Her book 'Narrative Deconstructions of Gender' was published by Camden House in 2003.
Link: http://www.jstor.org/stable/10.7722/j.ctt81nd9

Book Title: Goethe Yearbook 19- Publisher: Boydell & Brewer
Author(s): MacLeod Catriona
Abstract: The ‘Goethe Yearbook’ is a publication of the Goethe Society of North America, encouraging North American Goethe scholarship by publishing original English-language contributions to the understanding of Goethe and other authors of the ‘Goethezeit’ while also welcoming contributions from scholars around the world. Volume 19 of the ‘Goethe Yearbook’ continues to investigate the connection between Goethe's scientific theories and his aesthetics, with essays on his optics and his plant morphology. A special section examines the central role that Goethe philology has had in establishing practices that shaped the history of ‘Germanistik’ as a whole. The yearbook also includes essays on legal history and the novella, Goethe ‘Lieder’, esoteric mysticism in ‘Wilhelm Meisters Lehrjahre’, and Werther's sexual pathology. The volume also includes three essays re-examining Goethe's aesthetics in the context of the history of deconstruction, as well as the customary book review section. Contributors: Beate Allert, Frauke Berndt, Sean Franzel, Stefan Hajduk, Bernd Hamacher, Jeffrey L. High, Francien Markx, Lavinia Meier-Ewert, Ansgar Mohnkern, Rüdiger Nutt-Kofoth, Edward T. Potter, Chenxi Tang, Robert Walter. Daniel Purdy is Associate Professor of German at Pennsylvania State University. Book review editor Catriona MacLeod is Associate Professor of German at the University of Pennsylvania.
Link: http://www.jstor.org/stable/10.7722/j.ctt81ph2

Le monde vivant from: Charles d'Orléans in England, 1415-1440
Author(s) CHOLAKIAN ROUBEN C.
Abstract: The first stage tends to portray the interior world, the poet striving to capture the immediacy of his mental and emotional experience. With the second stage another dimension

7: The Awkward Politics of Popfeminist Literary Events: from: German Women's Writing in the Twenty-First Century
Author(s) Stehle Maria
Abstract: Since the mid-2000s there has been a marked uptick across the Western world of discussions surrounding the validity and effectiveness of feminism today.¹ Terms such as “postfeminism” or “lifestyle feminism” are increasingly used to characterize a popular interest in making feminism palatable through depoliticization, even as political actions are publicly evaluated as successes or failures on the basis of criteria more appropriate for their second-wave forebears. These discussions either brand feminist cultural production as successful activism against a sexist, mainstream, and consumerist culture, or condemn it as mere media sensation that points to the failure or ineffectuality of feminism today.

2 Characterisation: from: Arturo Pérez-Reverte: Narrative Tricks and Narrative Strategies
Abstract: ‘Todos miran como miro yo’ [They all look on the world as I do].¹ So states Arturo Pérez-Reverte in an interview in 2002. In this one sentence, he creates a link between author and created character that, as will be seen, has ramifications for how his novels may be interpreted. The dilemma faced by critically-aware readers is, we are told, that character and narrator and real author are not to be confused. They are separate entities, only one of which, namely the author, has any existence in real life. What happens, then, when characters in fiction exhibit traits that are

Book Title: Juan Goytisolo: The Author as Dissident- Publisher: Boydell & Brewer
Author(s): de Menezes Alison Ribeiro
Abstract: This monograph offers two new perspectives on Spanish writer, Juan Goytisolo. First, under the themes of authorship and dissidence, it integrates his writing across several genres, providing a rounded assessment of his contribution to cultural debates in Spain since the sixties and arguing that resistance to repressive discourses characterizes his essays and autobiographies as much as his fiction. Second, it revises the prevailing critical interpretation of Goytisolo's fiction by building on four premises: that his novels are less clearly oppositional than prevailing interpretations imply; that, in order to engage with discourses of identity, he employs an idiom which, contrary to his own statements, is not a poststructuralist autonomous world of words; that a textual practice grounded in the recognizable experience of post-Civil War Spain, rather than one which seeks out the realm of pure textuality, is essential to Goytisolo's subversive political intentions; and that the autobiographical element of much of his work constitutes a more complex narrative aesthetic than has been appreciated. The book argues that if Goytisolo's work is interpreted as an ethical engagement with postmodernist theory, rather than as an illustration of it, then certain contradictions for which he has been criticized are seen in a new and valuable light. ALISON RIBEIRO DE MENEZES is a Senior Lecturer in Spanish at University College Dublin.
Link: http://www.jstor.org/stable/10.7722/j.ctt9qdps1

Introduction: from: Museums and Biographies
Author(s) Hill Kate
Abstract: Biographies and museums both lie in a grey area of knowledge and affect; they tell us about what happened, but also form emotionally compelling and satisfying narratives. They mediate the academic and the popular, spanning the physical and imaginary worlds. They are linked by an ability to tell us about ourselves and our world as moving through time, but also serve to immortalise, to freeze in time. Above all, when museums and biographies come together or overlap, what we get is relationships: between people, between people and things, and between people and buildings. Moreover, museums and biographies together highlight questions

Book Title: A Companion to Javier Marías- Publisher: Boydell & Brewer
Author(s): HERZBERGER DAVID K.
Abstract: This book provides the most comprehensive study to date of the full range of Marías' writing, including discussion and analysis of his literary and intellectual formation, his development as a novelist and short story writer, and his unique perspective offered in nearly twenty-five years of newspaper columns on topics ranging from religion to football. Above all, Marías is examined as a writer of fictions. As a translator of several canonical works from English to Spanish, Marías came to appreciate the preciseness of words as well as their ambiguity, their capacity to represent as well as their propensity to distort. The author examines Marías's constant awareness of how language can be used to construct stories as the foundation for engaging the world as well as for imagining it. The nature of Marías's storytelling, and the way in which he imagines, form the principal focus of this Companion. David K. Herzberger is Professor and Chair of the Department of Hispanic Studies at the University of California, Riverside.
Link: http://www.jstor.org/stable/10.7722/j.cttn3408

V Two Shakespearean Novels from: A Companion to Javier Marías
Abstract: In Corazón tan blanco(1992) (A Heart So White, 1995) andMañana en la batalla piensa en mí(1994) (Tomorrow in the Battle Think on Me, 1996), Marías continues to emphasize two important aspects of his fiction: intertextual connections with other works of literature and film (most explicitly with Shakespeare in these two novels), and the way in which storytelling lies at the heart of how we construct our understanding of the world. Each of the novels begins with a sudden and unexpected death, and thus contains elements of a mystery novel which invite the reader to expect intrigue and

8: “Coyote Conquers the Campus”: from: Thomas King
Author(s) Archibald-Barber Jesse Rae
Abstract: King’s importance to indigenous literatures is well established throughout Canada and the United States, and he is one of the bestknown Cherokee authors outside of North America. In his essays and fiction, King often challenges Western stereotypes of Indigenous peoples and provides literary concepts, characters, symbols, and narratives that more accurately represent the complex context of Indigenous literatures. Indeed, King’s works have been groundbreaking for the study of Indigenous issues not only in Canadian society, but also as they relate to colonial histories in countries around the world. However, although King’s works are often taught in schools, it is difficult

Chapter 7 Engineering Overwork: from: Fighting For Time
Author(s) Sharone Ofer
Abstract: After steadily decreasing throughout the first half of the twentieth century, in the late 1960s the number of hours Americans work made a sudden U-turn and began to rise (Schor 1991).¹ In 1999, American workers surpassed the Japanese to earn the dubious distinction of working the longest hours in the industrialized world (International Labour Organization 1999). Among American workers, it is the relatively well-off professional, managerial, and technical workers who are putting in the longest work hours (Jacobs and Gerson 1998).² This paper explores the causes underlying long work hours among a group of workers on the front line of

Book Title: After Parsons-A Theory of Social Action for the Twenty-First Century
Publisher: Russell Sage Foundation
Author(s): Bershady Harold J.
Abstract: Esteemed twentieth-century sociologist Talcott Parsons sought to develop a comprehensive and coherent scheme for sociology that could be applied to every society and historical epoch, and address every aspect of human social organization and culture. His theory of social action has exerted enormous influence across a wide range of social science disciplines. After Parsons, edited by Renée Fox, Victor Lidz, and Harold Bershady, provides a critical reexamination of Parsons' theory in light of historical changes in the world and advances in sociological thought since his death.
Link: http://www.jstor.org/stable/10.7758/9781610442152

Chapter 8 Modernity and Its Endless Discontents from: After Parsons
Author(s) Levine Donald N.
Abstract: If there is anything like a great tradition in social theory, it must be the multigenerational effort to come to terms with what has been called “modernity.” For well over a century prior to World War I, members of the lineage of classical social theorists posited some inexorable direction of modernization that sooner or later would encompass the human world. Their formulas ranged from Comte’s law of ineluctable stages to Alexis de Tocqueville’s irresistible trend toward social equality to Karl Marx’s dictum of de te fabula narratur to Herbert Spencer’s law of evolution to Max Weber’s thesis of world-historical rationalization.

The Analysis of Diversity and the Diversity of Analysis from: Approaches to Social Theory
Author(s) JANOWITZ MORRIS
Abstract: For me, the house of sociology has many rooms. An interest in social institutions guides my work. I believe that the “institutional approach” to political sociology is close to the real world and at the same time supplies a basis for theoretical analysis of institution building in politics. Institutional analysis is especially useful in probing nation-states with democratic political institutions which are now experiencing great internal strain.

General Discussion from: Approaches to Social Theory
Abstract: Harrison White:In describing the fierce competition of the new German university system, Ben-David spoke of the fact that one of the things going for the experimentalists was, after all, that they were doing lab work, and he seemed to take it for granted that lab work was more communicable. I found that a fascinating puzzle because in my own experience, lab work is one of the least communicable things in the world. It is not at all easy to replicate experimental work or lab work. I would argue that the advantage of experimentalists is a paradox. You have to

Public Problems as Phenomena: from: Approaches to Social Theory
Author(s) GUSFIELD JOSEPH R.
Abstract: There is a form of mordant humor illustrated by the story of two Frenchman who, following World War I, are trying to explain that disastrous set of events. “We wouldn’t have been in the war if it weren’t for the bicycle riders and the Jews,” said the first. “Why the bicycle riders?” asked the second. The first one replied, “Why the Jews?” It is a vein of irony in which an explanation is proffered seemingly assuming order and consistency in the world. The punchline is the reverse: a world of caprice, whim, and random unpredictability.

Introduction from: Promises of 1968
Author(s) Tismaneanu Vladimir
Abstract: The events of 1968 radically influenced the social, political, and cultural landscape of the post-1945 world. In the context of the Cold War, 1968 was a transnational moment of revolt against the status quo beyond the east-West divide.¹ it represented a turning point in world history that brought about a sweeping axiological reassessment of politics.² More than ten years ago, the editors of a collective volume about 1968 stated that “the memories of witnesses to the events of this annus mirabilis are still fragmentary and colored by partisanship, personal injury and defeat, or nostalgia for a heroic time, whereas historians

1968 and the Terrorist Aftermath in West Germany from: Promises of 1968
Author(s) Herf Jeffrey
Abstract: “1968,” like “1917” and “1945,” was one of the three key Hegelian moments in the history of twentieth-century Communism not only in Europe, but around the world.¹ That is, it was a moment in which parts of the international communist movement became convinced that the actual course of events was conforming to their understanding of a historical teleology pointing toward the fulfillment of revolutionary aspirations. The two previous Hegelian moments, the Bolshevik coup d’état of October 1917 and the red Army’s role in the defeat of Nazi Germany in May 1945, convinced the radical left that history was progressing along

4. A Socialist Public Sphere? from: Bones of Contention
Abstract: At first glance, Khaitov’s geopolitical confabulations might serve to delegitimize his general credibility. But one shouldn’t apportion too much guilt by association. Khaitov’s general motivations and his onslaught on the archeologists should be taken apart. His whole worldview, his de factoreligion and deepest personal attachments were centered around nationalism, and he had devoted himself to rectifying what he thought of as the assimilationist and de-nationalizing tendencies of communism, and after 1989, of globalization. The discussion with the archeologists was not his invention. He picked up an existing debate and turned it into a public event. That he succeeded in

Chapter 3 Post Times or the Future of the Past from: Measuring Time, Making History
Abstract: Western notions of time have shaped temporal understandings around the world and to a considerable extent have been imposed on the rest of the world. Twenty-five nations sent delegates to the International Meridian Conference that met in Washington D.C. in October 1884 and adopted the observatory at Greenwich, England as the location for the prime meridian (0 longitude). Among them were all the major countries of Europe, many South American countries, the United States, of course, and Turkey and Japan, the sole representatives of their regions. The Europeans presumably stood in for their African colonies. Although all the nations represented

CHAPTER 2 The Rule of the Bulgarian Agrarian National Union and the “Worker-Peasant Alliance” from: Debating the Past
Abstract: More has been written on the Bulgarian Agrarian National Union ( Bulgarski zemedelski naroden suyuz, henceforth the Agrarian Union or simply Agrarians) than on any other party except for the Communist Party. This interest is no coincidence, even if the motives remain hidden. The Agrarian Union was a mass party with the broadest social base in Bulgaria, and it sought, successfully, to represent the peasants. It was a “world view” (ideological) party with its own distinctive and very radical ideas about politics, the economy, and society in general, different both from classical liberal democracy and communist ideology. It ruled Bulgaria on

9. “Forbidden Images?” from: Remembering Communism
Author(s) Bădică Simina
Abstract: I am a child of the 1980s. No matter how different my life is now from what could be imagined for a child born and raised in Ceauşescu’s last and craziest decade, I will always know I come from a different world. My academic research so far could be summarized as trying to explain and understand this different world and the people who inhabited it.

12. Talking Memories of the Socialist Age: from: Remembering Communism
Author(s) Dîrţu Evagrina
Abstract: In the beginning was the student, and he has never entirely abandoned the adult who succeeded him. Childhood owes to school as much as it owes to family or neighbors, but this banal truth has not been registered in the archives and has not made history. Almost my entire existence has somehow been related to school, in so many ways: as a school student, university student, history teacher, research fellow in the history of education, university lecturer, and, more recently, mother of a future student. It seems to be more of a trap than a creed. The world is certainly

Book Title: What Holds Europe Together?- Publisher: Central European University Press
Author(s): Michalski Krzysztof
Abstract: The book addresses contemporary developments in European identity politics as part of a larger historical trajectory of a common European identity based on the idea of 'solidarity.' The authors explain the special sense in which Europeans perceive their obligations to their less fortunate compatriots, to the new East European members, and to the world at large. An understanding of this notion of 'solidarity' is critical to understanding the specific European commitment to social justice and equality. The specificity of this term helps to distinguish between what the Germans call "social state" from the Anglo-Saxon, and particularly American, political and social system focused on capitalism and economic liberalism. This collection is the result of the work of an extremely distinguished group of scholars and politicians, invited by the previous President of the European Union, Romano Prodi, to reflect on some of the most important subjects affecting the future of Europe.
Link: http://www.jstor.org/stable/10.7829/j.ctt1cgf90d

European and Global Solidarity from: What Holds Europe Together?
Author(s) LUNACEK ULRIKE
Abstract: While this might be true, in the era of globalization we cannot disregard the role that the European Union plays in the world. Armed conflict no longer exists within the EU, yet this is not at all true beyond its borders. The EU must bear a measure of responsibility for what occurs in other parts of the world based on its involvement in the global economy and also due to the colonial past of many of its member states.

Making Barbecue in the European Garden from: What Holds Europe Together?
Author(s) RIABCHUK MYKOLA
Abstract: The metaphor seems to be highly topical. No contemporary discussion of the future of Europe, of the U.S., of the world, can ignore the profound West/Rest divide that threatens to become even deeper, harsher and more irreconcilable. One need not be a committed Marxist to appreciate Wallerstein’s

Islam in Europe from: What Holds Europe Together?
Author(s) SCHEFFER PAUL
Abstract: In my commentary I would like to focus on the passage in the Europe Paper that deals in a very general and non-committal way with Islam in Europe, and the chances and threats connected with it. A subject of the highest urgency is at issue here; above all since the recent Islamist terror attacks on the streets of Madrid and Amsterdam. It is no wonder that attention is currently being directed toward our own societies. But the grand drama is being played out elsewhere, in countries such as Pakistan, Egypt, and Saudi Arabia: it is primarily the Islamic world that

FOREWORD: from: Times of History
Abstract: I am pleased to be asked to present Professor Aziz Al-Azmeh’s collection of essays on the historiography of the Near East, Muslim religiosity, and the problems raised by the effort to specify the nature of “Islam.” I found them illuminating, full of learning, and intimately relevant to the understanding of current conflicts throughout the Arab world. I hasten to add that I am anything but an expert in these matters, but I recognize expertise when I see it. Al-Azmeh is a subtle guide for anyone wishing to pierce through the fog of prejudice, false learning, and ideology about both the

CHAPTER 6 Rhetoric for the Senses: from: Times of History
Abstract: That sensual pleasure in this world is praised and, indeed, enjoined in Muslim tradition when it occurs within the bounds of legitimate union, requires no demonstration. Equally evident is the discouragement of serious forms of long-term asceticism and of carnal self-denial, over and above what some Sufis might adopt during periods of initiation and devotional isolation ( khalwa). The repudiation of pleasure characteristic of Christian traditions in general¹ is almost entirely absent, and monastic life with its various forms of physical self-immolation was frequently the object of derision by Muslim authors, who often regarded it as something contrary to what God

CHAPTER 7 Islamic Political Thought: from: Times of History
Abstract: The historical interplay between religion and political functions and conceptions, and with history more generally, has been very much in vogue in recent years, with assertions that the world is being re-enchanted, or that it had never been as disenchanted as had previously been thought in the first place. Yet this new mood sweeping historical scholarship is still conceptually and historically somewhat uncertain in its bearings and conceptual moorings, despite notable exceptions.

Long Farewells. from: Past for the Eyes
Author(s) Sarkisova Oksana
Abstract: From a growing temporal distance, the Soviet historical “episode” seems to entail an emphatic beginning and a somewhat less spectacular but equally distinguishable end. The present article sets out to review the films of the last twenty years dealing with the Soviet period. Despite the declared break with the past, characteristic of transitional societies, a closer look at the social and cultural fabric of “post-Communism” reveals that the simplistic opposition of “before” versus “after” is subverted by recurrent long-term intellectual frameworks, narrative devices, and visual imagery, employed to make sense of the world “here and now” as well as “there

Book Title: Hybrid Renaissance-Culture, Language, Architecture
Publisher: Central European University Press
Author(s): Burke Peter
Abstract: Hybrid Renaissance presents the Renaissance in Italy, elsewhere in Europe and in the world beyond Europe as an example of cultural hybridization. It is impossible to give a clear definition of either of the two key concepts used in this book, “hybridization" and “Renaissance". Roughly speaking, hybridity refers to something new that emerges from the combination of diverse older elements. The term “hybridization" is preferable to “hybridity" because it refers to a process rather than to a state, and also because it encourages the writer and the readers alike to think in terms of more or less rather than of presence versus absence. The book begins with a discussion of the concept of cultural hybridity and a cluster of other concepts related to it. Then comes a geography of hybridity, focusing on three locales: courts, major cities (whether ports or capitals) and frontiers. There follow six chapters about the hybrid Renaissance in different fields: architecture, painting and sculpture, languages, literatures, music, philosophy and law and finally religion. The essay concludes with a brief account of attempts to resist hybridization or to purify cultures or domains from what was already hybridized
Link: http://www.jstor.org/stable/10.7829/j.ctt1d4txq4

Introduction: from: Hybrid Renaissance
Abstract: This book is a revised and expanded version of the Natalie Davis lectures for 2013, delivered at the Central European University in Budapest. It presents the Renaissance in Italy, elsewhere in Europe and in the world beyond Europe as an example, or series of examples, of cultural hybridization. In this study, a wide range of the many products of the Renaissance will be examined as evidence of the processes of interaction from which they emerged.

Chapter 1 The Idea of Cultural Hybridity from: Hybrid Renaissance
Abstract: The central theme of these lectures was inspired, obviously enough, by current discussions of cultural hybridity, themselves a response to recent trends such as globalization, mass migration, and debates about multiculturalism. As the world changes, historians come to look at the past from different angles and to ask different questions about it from their predecessors. This point is as true of the Renaissance as it is of (say) the French Revolution. In the last generation, a number of studies of the Renaissance, and especially studies of the reception of the Renaissance, from Jan Białostocki to Thomas Kaufmann, from Fernando Marías

Chapter 4 Hybrid Arts from: Hybrid Renaissance
Abstract: As the introduction to this book remarked, the idea that some of the art of the Renaissance should be viewed as hybrid was put forward early in the twentieth century by some Central European art historians. This chapter will try to develop their ideas by discussing painting, sculpture and the decorative arts, first in Italy, then in the rest of Europe and finally in other parts of the world.

Introduction from: Where Currents Meet
Abstract: Lot’s wife may have faced a different fate today: these are exciting times for backward glances. As cultural, political, and social changes swept across the postsocialist regions of the world in recent decades, the study of how the past is remembered and forgotten acquired a particular relevance for those nations undergoing rapid transformation. In Ukraine, a new virtuoso generation of writers has been picking up the theme of their country’s complex twentieth-century legacy and transforming it into captivating—and often surreal—narratives. The city of Kharkiv,¹ Ukraine’s second-largest, is a major hub of this creative activity.

Chapter Three FRONTIERS OF LIFE AND DEATH from: Where Currents Meet
Abstract: In Park kul’tury i otdykha(Park of culture and leisure, 2008), a collection of short stories by Kharkiv writer Andrei Krasniashchikh (b. 1970), most events take place in the gap between life and death. This deep, inhabitable abyss is far from being a mere border between two separate worlds. As the book’s description explains, “this rift (prosvet) is not always clearly tangible on a daily basis, but it is quite noticeable when ghosts and corpses emerge from it. Or when our dreams and fantasies leak into it.”¹ In an interesting parallel, Zhadan observes in a separate piece of writing: “Literature

When Does Utopianism Produce Dystopia? from: Utopian Horizons
Author(s) Claeys Gregory
Abstract: Friedrich Hayek once observed that “Utopia, like ideology, is a bad word today.”¹ Yet like the Christian devil, bad words may indeed rule this world like some inescapable curse on humanity. Their joint sovereignty over us is usually associated with the twentieth-century regimes called totalitarian, and it is the relation between utopia and Nazism and Stalinism that is accordingly explored here. Writers like Hayek have assumed that the quest for utopia, usually conceived of as some form of near-perfect society, is causally linked to such regimes, and is practically synonymous with the excesses of Hitler and Stalin. My own perspective

Realism and Utopianism Reconsidered: from: Utopian Horizons
Author(s) Szűcs Zoltán Gábor
Abstract: George R. R. Martin’s fantasy book series, A Song of Ice and Fire(1996–, followed by theGame of ThronesTV series based on the books, 2011–) was critically acclaimed as a dystopian depiction of a world of dynastic wars, civil discontents, and feudal feuds. Its plot is centered around power hunger, violence, conspiracies, and treachery. Not surprisingly, many reviewers welcomed the series as a textbook example of Machiavellian political realism.

Book Title: Christian Demonology and Popular- Publisher: Central European University Press
Author(s): Csonka-Takács Eszter
Abstract: The authors—recognized historians, ethnologists, folklorists coming from four continents—present the latest research findings on the relationship, coexistence and conflicts of popular belief systems, Judeo-Christian mythology and demonology in medieval and modern Europe. The present volume focuses on the divergence between Western and Eastern evolution, on the different relationship of learned demonology to popular belief systems in the two parts of Europe. It discusses the conflict of saints, healers, seers, shamans with the representatives of evil; the special function of escorting, protecting, possessing, harming and healing spirits; the role of the dead, the ghosts, of pre-Christian, Jewish and Christian spirit-world, the antagonism of the devil and the saint.
Link: http://www.jstor.org/stable/10.7829/j.ctt2jbmrh

INTRODUCTION from: Christian Demonology and Popular
Author(s) PÓCS ÉVA
Abstract: The most important ordering principle of our first volume¹ was that of the communication with the supernatural: the relations of the human world with the domains of the spirits, a set of relationships which constituted an important part of the mental universe of medieval and early modern Europe. As shown by several articles in the volume, in some traditional village communities on the margins of Eastern, Southern and Western Europe, such archaic religious manifestations could play a considerable role—classified as Christian visions, shamanism or belief in diabolic possession—even in the twentieth century. These studies could indicate a renewed

DEMONS IN KRAKOW, AND IMAGE MAGIC IN A MAGICAL HANDBOOK from: Christian Demonology and Popular
Author(s) LÁNG BENEDEK
Abstract: The curious genre of medieval magical handbooks has been researched for many decades. Already Lynn Thorndike, in his famous History of Magic and Experimental Science, gave a typology and an exhaustive description of magical practices, including the relatively innocent methods connected with the secrets of the natural world, and the explicitly demonic or angelic procedures. Although Thorndike gave a thorough characterization of the sources, read and listed the most important Western manuscripts, it is still possible to go deeper into the topic, the field is left open for further investigations.

DEMONS OF FATE IN MACEDONIAN FOLK BELIEFS from: Christian Demonology and Popular
Author(s) PETRESKA VESNA
Abstract: The belief in fate is widely present in Macedonian folk beliefs and folk narrative. It is believed that people’s fate is determined on the third night after their birth. Existence in this world begins with birth, while the period until birth is a time of non-existence or an existence of some other kind, which is the opposite of this world and is expressed in the model of opposition this world–that world. The presence of the chthonic, the connections with the previous world and his still non-confirmed status in this world all condition the place of the newborn between two

GOG AND MAGOG IN THE SLOVENIAN FOLK TRADITION from: Christian Demonology and Popular
Author(s) ŠMITEK ZMAGO
Abstract: The Chinese were at war with the neighboring king. At that time, the Son of God was travelling around the world, and when they heard that he could perform miracles, they asked him to make peace between them and their neighbors. God ordered the apostles and disciples to scatter sand around the country and behold, as soon as the sand was

Book Title: Given World and Time-Temporalities in Context
Publisher: Central European University Press
Author(s): Miller Tyrus
Abstract: The interconnections of time with historical thought and knowledge have come powerfully to the fore since the 1970s. An international group of scholars, from a range of fields including literary theory, history of ideas, cultural anthropology, philosophy, intellectual history and theology, philology, and musicology, address the matter of time and temporalities. The volume’s essays, divided into four main topical groups question critically the key problem of context, connecting it to the problem of time. Contexts, the essays suggest, are not timeless. Time and its contexts are only partly “given” to us: to the primordial donations of time and world correspond our epistemic, moral, and practical modes of receiving what has been granted. The notion of context may have radically different parameters in different historical, cultural, and disciplinary situations. Topics include the deep antiquity, and the timeless time of eternity, as well as formal philosophies of history and the forms of histories implicit in individual and community experience. The medium specific use of time and history are examined with regard to song, image, film, oral narration, and legal discourse.
Link: http://www.jstor.org/stable/10.7829/j.ctt2jbmxx

4. World History According to Katrina from: Given World and Time
Author(s) Dimock Wai Chee
Abstract: How does Hurricane Katrina change our understanding of the United States, the lengths and widths of its history, as well as its place in the history of the world? As a catastrophe that casts into doubt the efficacy and security of the nation-state, what alternatives does it suggest, what other forms of shelter, what other ways to organize human beings into meaningful groups? And how might these nonstandard groupings challenge American Studies as a discipline, given their deviations from the foundational norm, and the shape of the future they portend?

10. Time and Progress—Time as Progress: from: Given World and Time
Author(s) Kontler László
Abstract: In the introductory studies of his seminal Futures Past, Reinhart Koselleck offers an engaging and succinct illustration of the course of what he calls the “temporalization of history” in European thought during the early-modern period. Koselleck conceives the process as a whole in terms of the changes in the perception of the “compression” (or “acceleration”) of time that, supposedly, precedes the onset of the future in the thought of these past generations: “For Luther, the compression of time is a visible sign that, according to God’s will, the Final Judgment is imminent, that the world is about to end. For

15. A Microscope for Time: from: Given World and Time
Author(s) Clausberg Karl
Abstract: In today’s day and age, upheavals in human worlds of image and media are preferably traced back to technical achievements. The history of optical media—camera obscura, photography, the cinema, television, etc.—seems meanwhile firmly established as a prime example of such means of viewing. But how well do these perspectives of progress fit the “nature” of humankind, which has somehow struggled through the channels of anthropological predispositions, neurobiological influences, et al. to the peaks of civilization? Using a short and anonymously published text from the mid-nineteenth century by a Berlin lay-astronomer, whose considerable impact is suggestively illustrated in the

Journal Title: Ethics
Publisher: The University of Chicago Press
Issue: et.2001.112.issue-1
Date: 10 2001
Author(s): Young, Jeffrey T.
Abstract: Young’s new book on Adam Smith provides a careful textual analysis of Smith’s two major works: The Theory of Moral SentimentsandThe Wealth of Nations. Young argues, with good textual evidence, that Smith did not divide economics from moral theory and that, indeed, Smith thought of economics as a moral science. Young traces Smith’s economic and moral philosophy to Aristotle and Hume, and he points out, correctly, that “self‐interest itself had a significant moral dimension in Smith” (p. 173). Thus Smith’s alleged focus on self‐interest inThe Wealth of Nationshas normative dimensions not always recognized by all Smith scholars. Young uses Smith’s notions of the impartial spectator and benevolence as well as his theory of justice to link the two texts. This is a controversial conclusion since neither the impartial spectator nor benevolence is evident as an important concept inThe Wealth of Nations. Young also argues that Smith divides the economic sphere from the political sphere (see his matrix on p. 158), a questionable conclusion in light of Smith’s focus on political economy inThe Wealth of Nations. Young’s book also suffers from his apparently not having read Amartya Sen’s or my works on Smith, both of which make many of the same arguments Young develops. Still, Young has added further to the growing literature that reads Smith as a serious moral philosopher whose theory of self‐interest is far from libertarian and who neither divided economics from ethics nor politics from either.
Link: http://www.jstor.org/stable/10.1086/322762

Journal Title: Ethics
Publisher: The University of Chicago Press
Issue: et.2002.112.issue-2
Date: 01 2002
Author(s): Ricoeur, Paul
Abstract: The necessity of both solidarity and proceduralism thus holds for both distributive and criminal justice. In the end, Ricoeur remains committed to notions that ground the just polity in community and mutual sharing without thinking that these notions require us to dispense with the formalism of procedures of justice. While the latter are not sufficient on their own to create or sustain a just society, while, indeed, formal procedures always presuppose some conception of the good, procedural conceptions allow us to recognize each other as subjects of rights. Although it is not always clear that Ricoeur succeeds in reconciling Rawls and Walzer or Habermas and Gadamer, he does provide a fresh perspective on current debates within his own interesting account of the structure of moral action.
Link: http://www.jstor.org/stable/10.1086/324242

Journal Title: Critical Inquiry
Publisher: The University of Chicago Press
Issue: ci.2002.28.issue-4
Date: 06 2002
Author(s): Vidal Fernando
Abstract: For an illuminating discussion and critique, see Kathleen V. Wilkes, Real People: Personal Identity without Thought Experiments(Oxford, 1988), esp. chap. 1.
Link: http://www.jstor.org/stable/10.1086/341240

Journal Title: American Journal of Sociology
Publisher: The University of Chicago Press
Issue: ajs.2003.108.issue-4
Date: 01 2003
Author(s): Lichterman Paul
Abstract: Of course, researchers routinely pursue some of these questions, through different methods of research. Part of our methodological contribution is to bring them together in the concept of group style.
Link: http://www.jstor.org/stable/10.1086/367920

Journal Title: Current Anthropology
Publisher: The University of Chicago Press
Issue: ca.2003.44.issue-3
Date: 06 2003
Author(s): Duranti Alessandro
Abstract: Ahearn, always a perceptive writer, brings out a fear that many linguistic anthropologists have but rarely expressthe fear of being assimilated to sociocultural anthropology and thus losing their identity through the forfeiting of their specificity. This is the flip side of William Labovs original wish that sociolinguistics might disappear once linguistics agreed to see language as a social phenomenon (that this has not happened is both an indictment of linguistics narrowmindedness and a validation of Labovs and other sociolinguists efforts to develop sociolinguistics into a vibrant independent field). The question then arises why we should worry about being assimilated. Shouldnt we, on the contrary, welcome such a possibility, to be seen as a validation of our work or as the mainstreaming of our concerns? The problem is not in the future, which cannot be predicted, but in the past. Everything we know from our earlier experiences warns us that an anthropology without a distinct group of language specialists is likely to be an anthropology with a nave understanding of communication. We have seen it happen already. When anthropology departments decide not to have a linguistic subfield, thinking that they dont need one, their students tend to take language for granted, identifying it with a vague notion of discourse. It is for this reason that we need to sharpen our historical, theoretical, and methodological understanding of what it means to study language as culture. We owe it first to our students.
Link: http://www.jstor.org/stable/10.1086/368118

Journal Title: American Journal of Sociology
Publisher: The University of Chicago Press
Issue: ajs.2002.108.issue-1
Date: 07 2002
Author(s): Luhmann Niklas
Abstract: Theories are always, in some way, about their theorists. While Luhmann’s variant of mutant functionalism is not palatable to American tastes, his theories are as reflective of late‐20th‐century European sensibilities as Parsons’s were of mid‐20th‐century America or Bellah and Geertz’s of the upheaval of the 1960s and 1970s. Indeed, some art critics have warmed to Luhmann’s book as an exemplar of one of the newer “cool” theories of art; that is, those that challenge more subject‐centered and humanist theories and aim to accommodate the growth of new mediums such as digital art and cyberspace. But in any conception of art that includes culture, the medium is only as good as the meaning it conveys. And it is the meaning of art that is sorely lacking in Luhmann’s appraisal. Paul Ricoeur once wrote that “materialism is the truth of a world without truth.” It might then be said of Luhmann’s conception of the art system that it is the truth of art without meaning.
Link: http://www.jstor.org/stable/10.1086/376294

Journal Title: Critical Inquiry
Publisher: The University of Chicago Press
Issue: ci.2003.29.issue-4
Date: 06 2003
Author(s): Mialet Hélène
Abstract: I would like to thank the participants of seminars and colloquia at the Max Planck Institute for the History of Science (Berlin), at the Department of Science and Technology Studies at Cornell, and at the ST&S and History of Medicine Colloquia at the University of Michigan for their helpful comments on earlier versions of this paper. I would also like to thank Robin Boast, Stephen Hirschauer, Michael Lynch, Michael Wintroub, and Skuli Sigurdsson for their suggestions, comments, and criticism.
Link: http://www.jstor.org/stable/10.1086/377721

Journal Title: Journal of British Studies
Publisher: The University of Chicago Press
Issue: jbs.2005.44.issue-1
Date: 01 2005
Author(s): Seed John
Abstract: See Timothy Larsen, “Victorian Nonconformity and the Memory of the Ejected Ministers: The Impact of the Bicentennial Commemorations of 1862,” in The Church Retrospective: Papers Read at the 1995 Summer Meeting and 1996 Winter Meeting of the Ecclesiastical Society, ed. R. N. Swanson (Woodbridge, 1997), pp. 459–73. The centenary in 1762 was not apparently commemorated in any public way, though a few years later, 1688 was celebrated by Dissenters on a considerable scale.
Link: http://www.jstor.org/stable/10.1086/424945

Journal Title: The Journal of Religion
Publisher: The University of Chicago Press
Issue: jr.2005.85.issue-1
Date: 01 2005
Author(s): Marion Jean‐Luc
Abstract: Paul Ricœur, “Herméneutique de l’idée de Révélation,” in La Révélation, ed. Daniel Coppieters de Gibson (Bruxelles: Facultés universitaires Saint‐Louis, 1977), p. 46.
Link: http://www.jstor.org/stable/10.1086/424974

Journal Title: The Journal of Modern History
Publisher: The University of Chicago Press
Issue: jmh.2004.76.issue-3
Date: 09 2004
Author(s): Marino John A.
Abstract: Braudel, The Mediterranean,2d ed. (1972), 2:1243–44. Among many references to Machiavelli, see, e.g., Machiavelli,The Prince,chap. xxv, beginning of last paragraph: “I conclude, then, that so long as Fortune varies and men stand still, they will prosper while they suit the times, and fail when they do not.”
Link: http://www.jstor.org/stable/10.1086/425442

Journal Title: Critical Inquiry
Publisher: The University of Chicago Press
Issue: ci.2004.31.issue-1
Date: 09 2004
Author(s): Guillory John
Abstract: On the question of the relation between writing and media, which is perhaps thequestion of a larger inquiry beyond my own, I have benefited from exchanges with Alan Liu. See his “The Future Literary: Literature and the Culture of Information,” inTime and the Literary,ed. Karen Newman et al. (New York, 2002), pp. 61–100.
Link: http://www.jstor.org/stable/10.1086/427304

Journal Title: The Journal of Religion
Publisher: The University of Chicago Press
Issue: jr.2005.85.issue-2
Date: 04 2005
Author(s): Nicholson Hugh
Abstract: This idea of the deliberate recovery of theological tensions by crossing religious boundaries can be understood in terms of the ecumenical concept of the complementarity of conflicting doctrinal formulations. Opposing doctrinal formulations are regarded as complementary expressions of a theological truth so profound as to be irreducible to any single formulation. For the ecumenical use of the complementarity concept, see, e.g., Avery Dulles, “Paths to Doctrinal Agreement: Ten Theses,” Theological Studies47 (1986): 44–45.
Link: http://www.jstor.org/stable/10.1086/427313

Journal Title: The Journal of Modern History
Publisher: The University of Chicago Press
Issue: jmh.2004.76.issue-4
Date: 12 1997
Author(s): Woodall Christopher
Abstract: Scholars and their students interested in the field would do well to begin with these studies, despite some unevenness in period, place, and theme. Developments in the twentieth century, for example, are not well served, especially as their globalization bursts all traditional boundaries in the discipline, making a historical perspective essential to an understanding of ongoing transformations in literate life everywhere, not just in the West. Similarly, the absence of illustrations undermines the potential value of these books as introductions to the history of reading. Much of the work here depends on the material objects that readers actually had; without images of them, the reader develops less of a sense of the field. Finally, the exclusion of the essays on correspondence from the original collection is deeply regrettable; Chartier’s summary of their implications in the introduction hardly does justice to them, especially to the important study of the 1847 postal survey by Dauphin and two other colleagues. The translations are generally accurate, but the indexes are barely adequate.
Link: http://www.jstor.org/stable/10.1086/427573

Journal Title: The Journal of Religion
Publisher: The University of Chicago Press
Issue: jr.2005.85.issue-1
Date: 01 2005
Author(s): Robbins, Jeffrey W.
Abstract: While sharing the aim of relating philosophy and theology, I do not think the project is best accomplished by thinking ontotheologically (at least, not in its Heideggerian sense). What is needed is to insist on a sharper distinction between ontotheological philosophy and religious theology so that we can better understand how they might relate. And here again, I agree with Robbins for different reasons: Ricoeur, Lévinas, and Marion are key sources in this project, for their work maintains the distinction that it calls into question.
Link: http://www.jstor.org/stable/10.1086/428537

Journal Title: Signs
Publisher: The University of Chicago Press
Issue: signs.2005.30.issue-4
Date: 06 2005
Author(s): McNay Lois
Abstract: See especially Diana Tietjens Meyers, Self, Society, and Personal Choice(New York: Columbia University Press, 1989), and Diana Tietjens Meyers, ed.,Feminists Rethink the Self(Boulder, CO: Westview, 1997).
Link: http://www.jstor.org/stable/10.1086/429806

Journal Title: The Library Quarterly: Information, Community, Policy
Publisher: The University of Chicago Press
Issue: lq.2005.75.issue-2
Date: 04 2005
Author(s): Jones Bonna
Abstract: Hence, our choice of philosophies should not be limited to the two main philosophies identified by Budd but rather could take up ideas from process thinking, which is a quieter but nevertheless relevant philosophy to which LIS should attend. By valuing the processes and articulating this with better abstractions more congruent with our action, we not only further our own project; we also sustain a vital engagement with the projects of individuals. We more clearly articulate the library in the life of the user, to use the words of Wiegand [ 2].
Link: http://www.jstor.org/stable/10.1086/431329

Journal Title: Signs
Publisher: The University of Chicago Press
Issue: signs.2005.31.issue-1
Date: 09 2005
Author(s): Johar Schueller Malini
Abstract: However, Somerville often uses strategies very similar to Butler's in seeing the primacy of the sexual. See, e.g., the analysis of Jean Toomer based on the term queer(Somerville2000, 136) and the insistence that compulsory heterosexuality is “integral” to the logic of racial segregation (137).
Link: http://www.jstor.org/stable/10.1086/431372

Journal Title: The Journal of Religion
Publisher: The University of Chicago Press
Issue: jr.2005.85.issue-4
Date: 10 2005
Author(s): Lee Hyo‐Dong
Abstract: For the notion of strategic essentialism, see Gayatri Chakravorty Spivak, “Subaltern Studies: Deconstructing Historiography,” in her The Spivak Reader, 214–21. Serene Jones has drawn attention to the fact that the poststructuralist theoretical assumptions about the always oppressive nature of binarisms do not necessarily hold up under the pressures of concrete political struggles and that, in order to strengthen the bond of solidarity for a coalition of diverse social and cultural identities, what is called for is some kind of grand narrative that clearly defines the powers to be resisted and dismantled. I think this applies to a coalition of different religious identities as well. Serene Jones, “Cultural Labor and Theological Critique,” in Brown, Davaney, and Tanner, eds.,Converging on Culture, 166–68.
Link: http://www.jstor.org/stable/10.1086/431810

Journal Title: The Journal of Religion
Publisher: The University of Chicago Press
Issue: jr.2005.85.issue-4
Date: 10 2005
Author(s): Maggi Armando
Abstract: 1 Cor. 13:12.
Link: http://www.jstor.org/stable/10.1086/431811

Journal Title: The Journal of Religion
Publisher: The University of Chicago Press
Issue: jr.2005.85.issue-4
Date: 10 2005
Author(s): Young III William W.
Abstract: Frei recognized the need for greater plurality within his own reading as well, particularly with regard to the “Gospel narrative” set forth in The Identity of Jesus Christ. See Higton,Christ, Providence, and History, 200–201.
Link: http://www.jstor.org/stable/10.1086/431812

Journal Title: American Journal of Education
Publisher: The University of Chicago Press
Issue: aje.2006.112.issue-3
Date: 05 2006
Author(s): Schweber Simone
Abstract: Brooks ( 2001) reported, for example, that a Pentecostal minister in Franklin County, the location symbolizing Red America in his article, “regards such culture warriors as Jerry Falwell and Pat Robertson as loose cannons.”
Link: http://www.jstor.org/stable/10.1086/500714

Journal Title: The Journal of Religion
Publisher: The University of Chicago Press
Issue: jr.2006.86.issue-3
Date: 07 2006
Author(s): van der Ven Johannes A.
Abstract: Nevertheless, empiricism does not have the last word—it perhaps never has the last word, not even in what might be called “positivist empiricism,” and certainly not in practical theology, as this discipline is characterized by the interaction between empiricism and normativeness. We both share this conviction—the fifth characteristic. Therefore human rights—no matter how contested they are, which is neither surprising nor extraordinary—offer an important perspective, as the normative criteria they embody always require critical and constructive reflection. In the last part of the article I have even presented them as regulative principles of truth and justice, as a result of which they offer a kind of worldview‐related and morality‐related infrastructure for the social institutions that determine human actions in societal and personal life—the sixth characteristic. After all, for both Browning and me the ultimate issue is—the seventh characteristic—the vitality of the Christian tradition in terms of relevance and identity in the context of a multicivilization society.
Link: http://www.jstor.org/stable/10.1086/503696

Journal Title: The Journal of Modern History
Publisher: The University of Chicago Press
Issue: jmh.2006.78.issue-2
Date: 06 2006
Author(s): Todorova Maria
Abstract: Ibid., 260. It was only at the last stages of correction of this manuscript that I learned about the work of Nikolai Voukov on the destruction of Dimitrov's mausoleum. While I find it an excellent contribution, Voukov's take on the event and its meaning is somewhat different than my own. I would like to express my gratitude to the author for sending me his manuscript, whose shorter version was published as “The Destruction of Georgi Dimitrov's Mausoleum in Sofia: The ‘Incoincidence' between Memory and Its Referents,” in Places of Memory,ed. Augustin Ioan, special issue ofOctogon(Bucharest, 2003).
Link: http://www.jstor.org/stable/10.1086/505801

Journal Title: The Journal of Religion
Publisher: The University of Chicago Press
Issue: jr.2006.86.issue-4
Date: 10 2006
Author(s): Wall John
Abstract: Whatever normative conclusions may be drawn in the end, theological ethicists ignore the unique situation of children and childhood at their own peril. Neglecting such marginalized groups as women and minorities weakened the voice of theological ethics in the past, both by silently playing into larger social wrongs and by failing to learn and grow from those silenced. Childhood in the United States and the world presents theological ethics today with a new and different but just as acute social challenge. Methodologically, since children cannot speak up as fully as can adults for themselves, theological ethicists should engage as deeply as possible with children’s actual social experiences, including through the sophisticated observational work of the human sciences, in order more creatively to understand and respond. Substantively, childhood demands at the very least renewed attention to the asymmetrical tensions of human moral responsibility, the senses in which others demand of those around them creative self‐transformation. This childist gesture of responsiveness and self‐critique has already begun to animate the human sciences. How much more, then, should it be welcomed and deepened further by Christian ethicists, who in one way or another trace a transformed world to the possibilities incarnated in an infant’s birth.
Link: http://www.jstor.org/stable/10.1086/505893

Journal Title: Isis
Publisher: The University of Chicago Press
Issue: isis.2006.97.issue-2
Date: 06 2004.
Author(s): Kern Stephen
Abstract: Kern’s analysis is lucid and his thesis is ultimately persuasive. He argues that “the novel is emphatically historical in capturing a new sense of the complexity and uncertainty of causal understanding” as he traces the “sensitivity” of contemporary authors like Don DeLillo to “the significance of the new technologies of transportation, communication and investigation that transformed causal understanding in modern society” (p. 369). This is an observation with which many literary critics would agree. There are resemblances here to the methodology deployed by Ronald Thomas in his seminal and startlingly successful work Detective Fiction and the Rise of Forensic Science(Cambridge, 1999): narrative registers in its very construction the pressures of scientific and epistemological change. Yet a comparison with Thomas’s work reveals perhaps one of the few flaws of Kern’s study. IfA Cultural History of Causalityis directed toward the historian of science, one must question whether novels are ever really adequate source material for the construction of a hypothesis regarding nonfictional understandings of causality and probability. Paul Ricoeur reminds us inTime and Narrative(Chicago, 1984–1988) that literature has been seen since ancient times as “an ethical laboratory where the artist pursues through the mode of fiction experimentation with values” (Vol. 1, p. 59): fiction is thus both tethered to, yet at the same time distinct from, the world of the actual and the real. Kern acknowledges this to be so, yet his theory of mimesis, of realistic representation, seems to exclude any genuine engagement with tropes of playfulness, indeterminacy, symbolism, and ambiguity that mark literature just as deeply as any desire to replicate the real. Kern notes that he relies “primarily on novels by male authors about male murderers, because [his] method is comparative and requires controlling variables to focus on historical change” (p. 21). This seems to evade a broader question about the extent to which novels can be understood as “evidence” in any sense at all, or whether Kern should be focusing on trial reports rather than their fictionalized representations. This difficulty would be obviated if the focus of the work were an understanding of the impact of developments in scientific theory on narrative form, yet Kern seems reluctant to move fully in this direction. And indeed, if the ideal reader ofA Cultural History of Causalityis in fact a literary critic, he or she may be inclined to probe a number of Kern’s other assumptions as well—he is perhaps a little too inclined to assert that the Victorian novel is artistically “tidy,” that its patterns of closure are always neat and carefully wrought, as an expression of what Thomas Vargish has called “the providential aesthetic” in his study of the same name (Virginia, 1985). Scholars of nineteenth‐century fiction may perhaps feel that Kern’s descriptions of such neat closures sit uncomfortably with their readings ofBleak House(which is as much about the loss and destruction of evidence as it is about its recovery and careful explication) orOur Mutual FriendorDaniel DerondaorThe Brothers Karamazov(each of which problematizes our sense of a character’s relentless movement toward transgression, judgment, and punishment or acquittal). One is left with a sense that Kern occasionally deploys the term “Victorian” in a rather unsophisticated fashion: as Thomas has shown inDetective Fiction and the Rise of Forensic Science,even the most carefully crafted detective story of the nineteenth century can raise for readers and critics crucial questions about individual and national identity and the power of public surveillance. Yet these criticisms should not undermine a reader’s sense of Kern’s achievement in this book: it is a vast, ambitious attempt to effect a synthesis of scientific thought and literary experimentation, and on the whole it succeeds well.
Link: http://www.jstor.org/stable/10.1086/507355

Journal Title: The Journal of Religion
Publisher: The University of Chicago Press
Issue: 508383
Date: 01 2007
Author(s): Wall John
Abstract: In this respect, my project has similarities with the “multidimensional hermeneutic” approach to religious ethical inquiry proposed by William Schweiker in “On the Future of Religious Ethics: Keeping Religious Ethics, Religious and Ethics,” Journal of the American Academy of Religion74, no. 1 (March 2006): 135–51.
Link: http://www.jstor.org/stable/10.1086/508386

Journal Title: Ethics
Publisher: The University of Chicago Press
Issue: 522257
Date: 01 2007
Author(s): Ricoeur, Paul
Abstract: In a first reading of the book, I was critical of this emphasis on moral motivations, since it seemed to be overburdened by a psychological approach. But, on a second reading, I had to refrain from my critique. Ricoeur makes the point that he has no intention to “take the place of a resolution for the perplexities raised by the very concept of a struggle, still less of a resolution of the conflicts” (218). In other words, Ricoeur is proposing a well‐needed complement to the institutional design trend that has invaded contemporary political philosophy. Contrary to many, he stands before the most perplexing issue of recognition with eyes wide open: indeed, demands of recognition may never end and take the form of an “unhappy consciousness” (218). One can try to resolve this potential inflation of claims by sorting out political and substantive issues. But a solution that takes only this path could create vast areas of frustration that canny elites have learned to fuel, or come to neglect recognition claims on the grounds that they hide a Pandora's box waiting to be opened. I suspect that this neglect mechanism is one of the reasons why so many legitimate recognition claims still languish in limbo as we speak. The course taken by Ricoeur may be difficult to square with the mainstream approach in contemporary political philosophy—political liberalism, to name it—but it nonetheless deserves careful attention.
Link: http://www.jstor.org/stable/10.1086/510704

Journal Title: The Journal of Modern History
Publisher: The University of Chicago Press
Issue: jmh.2006.78.issue-4
Date: 12 2005
Author(s): Popkin Jeremy D.
Abstract: Instructive as his book is, Popkin could also have explored in greater depth yet the relationship between historical scholarship and expressions of the self. By focusing on autobiographies alone, he misses an opportunity to examine how such texts and scholarly publications related to (and possibly affected) one another, most notably in their divergent or convergent patterns of self‐representation. The boundary between autobiographical and scholarly writings may be more porous than Popkin intimates. Paul Hollander’s recent study of academic acknowledgments arrives, for instance, at conclusions that mirror Popkin’s regarding self‐representation and professional norms (“Acknowledgments: An Academic Ritual,” Academic Questions15, no. 1 [2001–2]: 63–76). Likewise, one could question why Popkin limited himself to the discursive analysis of published sources and “the motives that historian‐autobiographers acknowledge in their texts” (78). Autobiographies are also social practices that call for systematic research outside the text, in archival and published sources (and, perhaps, interviews as well). But Popkin is too good a historian not to know this. His book is by and about historians; it is dedicated to historians, but it is not only for historians. Its chief objective may well be to show how much the historian’s autobiography has contributed “to the literature of personal life writing” (8). In this respect as in many others,History, Historians, and Autobiographyis a success.
Link: http://www.jstor.org/stable/10.1086/511206

Journal Title: Critical Inquiry
Publisher: The University of Chicago Press
Issue: ci.2007.33.issue-2
Date: 01 2007
Author(s): Gasché Rodolphe
Abstract: See Derrida, Passions(Paris, 1993).
Link: http://www.jstor.org/stable/10.1086/511505

Journal Title: The Journal of Religion
Publisher: The University of Chicago Press
Issue: 509553
Date: 04 2007
Author(s): Wall, John
Abstract: Wall has skillfully woven the exegetical, dialogical, and constructive parts of his project into a thought‐provoking and readable work. Moral Creativitycould be profitably read by anyone familiar with contemporary debates in religious and philosophical ethics. It will both broaden the appeal of Ricoeur’s writings and advance the conversation about the relation of ethics to poetics.
Link: http://www.jstor.org/stable/10.1086/513233

Journal Title: Critical Inquiry
Publisher: The University of Chicago Press
Issue: 522064
Date: 03 2007
Author(s): Harootunian Harry
Abstract: I had the benefit of reading versions of this paper at a number of institutions, and I wish to record the help I received at the University of Chicago, the University of Michigan, the New School for Social Research, Waseda University (Tokyo), and the University of Washington. I also want to thank Kristin Ross, Carol Gluck, and Hyun Ok Park for commenting on earlier revisions of the manuscript.
Link: http://www.jstor.org/stable/10.1086/513523

Journal Title: The Journal of Religion
Publisher: The University of Chicago Press
Issue: 509555
Date: 10 2007
Author(s): Flake Kathleen
Abstract: Bloom, American Religion, 97.
Link: http://www.jstor.org/stable/10.1086/519770

Journal Title: The Journal of Religion
Publisher: The University of Chicago Press
Issue: 509555
Date: 10 2007
Author(s): Nicholson Hugh
Abstract: Hacker, “Distinctive Features,” 95 and passim; Michael A. Sells, Mystical Languages of Unsaying(Chicago, 1994), 1–13, esp. 12. Note that Hacker acknowledges that Śaṅkara’s discourse on brahman is all the more alive (lebendiger) for its terminological imprecision (“Distinctive Features,” 95).
Link: http://www.jstor.org/stable/10.1086/519771

Journal Title: Signs
Publisher: The University of Chicago Press
Issue: 518276
Date: 01 2008
Author(s): Plate Liedeke
Abstract: My encounter with this student suggests another way of thinking about the political value of rewriting. Countering all the more blasé signals my students were giving me that it was most naive to think the retelling of stories from another point of view could have any political impact, it is evidence that women’s rewritings of classic texts can still affect young women, still make them think and make them want to contribute to the discussions, the debates that shape the public sphere. Although we need, of course, to factor in serendipity—the student was on holiday and thought she had discovered a little‐known book when in fact it was a New York Timesbest seller—there is definitely a sense in which her discovery marked a moment in her life and signals the development of a feminist consciousness (broadly defined as a certain awareness of gender identity combined with a critical position in respect to misogyny and patriarchy and a conviction that things can be changed). There is no denying that increasing individualization at all levels of society has caused the loss of a sense of collective action and political projects. This is equally true for ideas of improvement, emancipation, and modernization, the responsibility of which has largely been shifted to the individual, whose “human rights,” as Bauman argues, are redefined as “the right of individuals to stay different and to pick and choose at will their own models of happiness and fitting life‐style” (2000;2005, 29). In this deregulated and privatized sociopolitical context that knows no common cause, re‐vision can only fail to formulate enabling fictions for a better future for all. Yet in its capacity to speak to individuals, it can still draw them into visions of community and collectivity. Re‐vision may thus not be the lifeline that is to haul us out of patriarchy any more, but as a structure of address that engages readers into contemplating differences, it remains one of the ways in which we keep sane and critical and thinking, moved by the stories of long‐forgotten lives into participating in an open public sphere.
Link: http://www.jstor.org/stable/10.1086/521054

Journal Title: The Library Quarterly: Information, Community, Policy
Publisher: The University of Chicago Press
Issue: 527832
Date: 01 2008
Author(s): Scimeca Ross
Abstract: In this article, we have argued that the application of library practice requires a suspension of truth. We support this by introducing a new theory of truth that is rooted in historicism. One of the overarching missions of library practice is to acquire, manage, preserve, and make accessible human knowledge. While there are pragmatic and sociopolitical considerations that often constrict fulfillment of this mission, the public purpose of librarianship in a free and open society nonetheless dictates that materials be made accessible regardless of what the society at the current time or the majority of people within a culturally defined place consider as true.
Link: http://www.jstor.org/stable/10.1086/523909

Journal Title: The American Historical Review
Publisher: American Historical Association
Issue: 587009
Date: February 2002
Author(s): Bender Thomas
Abstract: [[START 02P0009T]] Review Essay Strategies of Narrative Synthesis in American History THOMAS BENDER [[END 02P0009T]] [[START 02P0009T]] OVER THE PAST QUARTER CENTURY, a new American history has been written.1 This rewriting of American history has often been associated with the "triumph" of social history within the discipline, but in fact the transformation is much broader than that: the domain of the historical has been vastly extended, inherited narratives displaced, new subjects and narratives introduced. While at the monographic level, one sees similar developments in various national historiographies, national synthesis-and the idea of a national synthesis- seems to have been less troubled elsewhere than in the field of U.S. history. Admittedly, generalization is risky, especially if one reaches into historiographies with which one is barely familiar. Still, I think that a variety of outstanding national histories (or histories of a people sometimes treated as nations) have been more confident of established narrative strategies. With the exception of the historians of France that I will note, historians of other modern nations seem to have had fewer doubts about the basic framing of a narrative synthesis, and they have not felt compelled to develop new approaches, even though in many cases the other work of the authors involved has been strikingly innovative.2 Yet the social, intellectual, and political developments that have complicated American historiography are likely, I suspect, to make themselves felt in other national historiographies fairly soon, a point recently made by Jacques Revel, a leading French historian.3 And that circumstance may spawn a generation of controversy about the politics and strategies of synthesis. If so, the American case may be of more general import and interest. Beginning in the 1940s, intellectual history became the synthesizing subfield in U.S. history. reDlacing the political-economic narratives of Frederick Jackson [[END 02P0009T]] [[START 02P0009T]] I wish to thank the editors of the AHR, first, for inviting me to consider the issues in this essay, second, for the helpful comments of Acting Editor Jeffrey Wasserstrom, and, third, for the quite stimulating commentary of several anonymous reviewers. 1 See Eric Foner, ed., The New American History (Philadelphia, 1990); Foner, ed., The New American History, rev. and expanded edn. (Philadelphia, 1997). 2 I have in mind Linda Colley, Britons: Forging the Nation, 1707-1837 (New Haven, Conn., 1992); Jonathan D. Spence, The Search for Modem China (New York, 1990); Albert Hourani, A History of the Arab Peoples (Cambridge, Mass., 1991); Paul Ginsborg, A History of Contemporary Italy (Harmond- sworth, Eng., 1990); Theodore Zeldin, France, 1848-1945, 2 vols. (Oxford, 1979); Fernand Braudel, The Identity of France, Sian Reynolds, trans., 2 vols. (New York, 1988-90); Andre Burguiere and Jacques Revel, eds., Histoire de la France, 5 vols. (Paris, 1989-2000). 3 Jacques Revel, "Le fandeau de la memoire," paper presented at the conference "International- izing the Study of American History," Florence, Italy, July 5, 1999. Paper in possession of author. 129 [[END 02P0009T]] [[START 02P0009T]] 130 Thomas Bender [[END 02P0009T]] [[START 02P0009T]] Turner and Charles A. Beard.4 But during the 1970s, the claims being made for a national mind or culture were challenged by social historians. Intellectual history was chastened and transformed by the confrontation with social history. Eschewing their former embrace of synthesis, intellectual historians pulled back to study more precisely defined themes and thinkers.5 Not only intellectual history but other subfields accommodated social history's provocation to rethink conventional gen- eralizations. In addition, a professional, even "social-scientific," concern for precision and specificity of reference collaborated-sometimes with forethought, often not-with a sharpened awareness of difference and conflict that came from social movements outside the academy to undermine older composite narratives. Neither the frame supplied by Charles and Mary Beard in The Rise of American Civilization (1927), with its dramatic narrative of conflict between the "people" and the "interests," nor the consensual pluralism that succeeded that interpretation in the 1950s survived.6 If the consensus historians underplayed conflict, the Beards' approach, for all of its sympathy for the dispossessed, was found to be inadequate as well. Their narrative revealed little feel for the diversity of Americans, and it paid scant attention to non-whites. Most important of all, while their narrative voice was sympathetic, one did not discover the quotidian life or hear the voices of those groups that have found voice in more recent historiography. Judged by newer historiographical expectations, The Rise of American Civilization seemed "thin," compared with the increasingly popular "thick" description that was built, in part, on the enormously influential anthropological work of Clifford Geertz.7 In the past quarter century, there has been a proliferation of exciting new research, much of it bringing previously overlooked or explicitly excluded groups and events into the light of history. The number and variety of American stories multiplied. Suddenly, there were histories where there had been none or where the available histories had not been attended to by professional historians: histories of African Americans in the era of slavery and beyond; of Native Americans; of workers at home in their communities, at work, and at play; of women at home and outside of the home and of gender relations more generally; of consumption as well as production; of ethnic minorities and "borderlands"; of popular culture and other "marginal" forms of cultural production; of objects and material culture; of whites and whiteness as historical subjects; of non-state international and intercultural relations; and much more. [[END 02P0009T]] [[START 02P0009T]] 4Frederick Jackson Turner never completed a major synthesis, but one can see how he might have done that work in his posthumously published The United States, 1830-1850 (New York, 1935); Charles A. Beard and Mary R. Beard, The Rise of American Civilization (1927; 2 volumes in 1, New York, 1930).. In fact, the Beards participated in this shift with the publication of The American Spirit: A Study of the Idea of Civilization in the United States (New York, 1942). 5 For an early anticipation of this development-from the point of view of intellectual history-see Lawrence Veysey, "Intellectual History and the New Social History," in Paul K. Conkin and John Higham, eds., New Directions in American Intellectual History (Baltimore, Md., 1979), 3-26. See also, in the same volume, David A. Hollinger, "Historians and the Discourse of Intellectuals," 42-63; and Thomas Bender, "The Cultures of Intellectual Life: The City and the Professions," 181-95. 6 For consensus history as synthesis, see especially Daniel J. Boorstin, The Americans, 3 vols. (New York, 1958-73); Louis Hartz, The Liberal Tradition in America: An Interpretation of American Political Thought since the Revolution (New York, 1955). 7 On the Beards and newer social histories, see Thomas Bender, "The New History-Then and Now," Reviews in American History 12 (1984): 612-22. For Clifford Geertz, see The Interpretation of Cultures: Selected Essays (New York, 1973). AMERICAN HISTORICAL REVIEW FEBRUARY 2002 [[END 02P0009T]] [[START 02P0009T]] Strategies of Narrative Synthesis in American History 131 [[END 02P0009T]] [[START 02P0009T]] By the early 1980s, some commentators inside and outside the profession were wondering whether an American history had disappeared in the onslaught of highly particular studies, often about subgroups in the larger society of the United States. These developments were occurring at a moment when the number of American historians was expanding to an unprecedented degree. Disciplinary expansion both allowed and prompted increased specialization. And that worried some, who began to speak of hyperspecialization and fragmentation. The structure of specialization derived in large part from the impact of a social history that often fused the group-based particularity of focus with ideological commitments to class and identity-based social movements. This pattern of work discouraged the integration of particular histories into some kind of synthesis.8 Traditionalists, perhaps not surprisingly, were unnerved by these develop- ments.9 But even some proponents of the newer history worried. Early on, Herbert G. Gutman, one of the leading figures in the movement to write a history that included all Americans and that recognized differences-class, ethnic, racial, gender-was concerned that instead of enriching and enlarging the usable history of the United States, the new scholarship was failing to do that, perhaps making it in fact less usable. The "new social history," he wrote in the introduction to his collection of pioneering essays in the field, "suffers from a very limiting overspe- cialization." Take an Irish-born Catholic female textile worker and union organizer in Fall River involved in a disorderly strike in 1875. She might be the subject of nearly a dozen sub-specializations, which would, he feared, "wash out the wholeness that is essential to understanding human behavior."10 Later, in the wake of a national meeting of writers at which historians and history seemed to be largely ignored in discussions of the political and cultural situation in the aftermath of Richard Nixon, Gutman mused aloud in the pages of The Nation over whether the failure of historians to incorporate social history's findings into a new synthesis had seriously diminished, even evacuated, history's possible contribution to public debate."1 In the mid-1980s, in what turned out to be a controversial pair of articles, I raised a related question: how might one construct the (to my mind) needed synthesis of recent historiography on the United States.12 There was considerable negative reaction to those articles, coming from two different positions. One [[END 02P0009T]] [[START 02P0009T]] 8 For an insightful and quite worrisome examination of recent scholarly practice and its trajectory, see Winfried Fluck, "The Modernity of America and the Practice of Scholarship," in Thomas Bender, ed., Rethinking American History in a Global Age (Berkeley, Calif., 2002). 9 See, for example, Gertrude Himmelfarb, The New History and the Old (Cambridge, Mass., 1987). This volume includes essays published by Himmelfarb between 1975 and 1984. 10 Herbert G. Gutman, Work, Culture and Society in Industrializing America: Essays in American Working-Class and Social History (New York, 1976), xii-xiii. Bernard Bailyn, who did not share Gutman's political or historiographical agenda, raised similar issues a few years later in his presidential address to the American Historical Association. Bailyn, "The Challenge of Modern Historiography," AHR 87 (February 1982): 1-24. 11 Herbert G. Gutman, "The Missing Synthesis: Whatever Happened to History," The Nation, November 21, 1981. See also, in a similar spirit, Eric Foner, "History in Crisis," Commonweal (December 18, 1981): 723-26. 12 Thomas Bender, "Making History Whole Again," New York Times Book Review (October 6, 1985): 1, 42-43; Bender, "Wholes and Parts: The Need for Synthesis in American History," Journal of American History 73 (1986): 120-36. See also the earlier and less commented on essay, Bender, "New History." AMERICAN HISTORICAL REVIEW FEBRUARY 2002 [[END 02P0009T]] [[START 02P0009T]] 132 Thomas Bender [[END 02P0009T]] [[START 02P0009T]] position worried about its critique of specialization and its call for addressing a larger public. These arguments were equated with a carelessness about scholarly rigor.13 The other, and more widespread position, focused on the risks of a national narrative itself. It was evidently feared that such a narrative would, by definition, re-exclude those groups and themes that had so recently been brought under the umbrella of history and would re-inscribe a "master narrative" dominated by white, elite males.14 By the end of the 1980s, however, the question of synthesis had become less controversial. The issue became more practical, more professional in some sense: how to do it and how to do it within the parameters of inclusion that had been central to the discussion from the beginning. It was on this note that Alice Kessler-Harris, the author of the chapter on social history in The New American History (1990 edition), addressed the question. In the last section of her essay, with the section title of "The Problem of Synthesis," she acknowledged the problem and explored various possible ways to overcome "fragmentation" and move toward synthesis.15 A different issue emerged in the 1990s. Poststructuralist literary and cultural theory, sometimes broadly and even more vaguely characterized as postmodernism, was and is suspicious of any aspiration toward a comprehensive narrative. It is to this body of theory that we owe the commonplace use and misuse of the epithet "master narrative."16 These theories have been rather slow to penetrate workaday historical practice among American historians. Levels and types of awareness of them vary: from shocked indignation at the whole idea, to vague awareness and thoughtless dismissal, to intellectual fascination largely in isolation from the making of one's own histories. In his recent book, Beyond the Great Story: History as Text and Discourse (1995), Robert Berkhofer seeks to force more attention to these issues. Insistently, but not always consistently, he urges historians to recognize the dimensions of the postmodern crisis that surrounds them. He seems more interested in sounding the alarm about the quicksand before us than in guiding us [[END 02P0009T]] [[START 02P0009T]] 13 Eric H. Monkkonen, "The Dangers of Synthesis," AHR 91 (December 1986): 1146-57. 14 See the Round Table articles, Nell Irvin Painter, "Bias and Synthesis in History," Journal of American History 74 (June 1987): 109-12; Richard Wightman Fox, "Public Culture and the Problem of Synthesis," 113-16; Roy Rosenzweig, "What Is the Matter with History?" 117-22; and for my response, Thomas Bender, "Wholes and Parts: Continuing the Conversation," 123-30. For a more recent and more broadly argued critique, see Randolph Roth, "Is There a Democratic Alternative to Republi- canism? The Rhetoric and Politics of Recent Pleas for Synthesis," in Jeffrey Cox and Shelton Stromquist, eds., Contesting the Master Narrative: Essays in Social History (Iowa City, Iowa, 1998), 210-56. 15 Alice Kessler-Harris, "Social History," in Foner, New American History, 177-80. The closing chapters of Peter Novick's very influential social history of the profession worries this issue as well. Peter Novick, That Noble Dream: The "Objectivity Question" and the American Historical Profession (Cambridge, 1988), chaps. 14-16. The most recent public discussion is David Oshinsky, "The Humpty Dumpty of Scholarship: American History Has Broken in Pieces, Can It Be Put Together Again?" New York Times, August 26, 2000. 16 See Allen Megill, "Fragmentation and the Future of Historiography," AHR 96 (June 1991): 693-98. For a more general but very rich survey, see Dorothy Ross, "Grand Narrative in American Historical Writing: From Romance to Uncertainty," AHR 100 (June 1995): 651-77. AMERICAN HISTORICAL REVIEW FEBRUARY 2002 [[END 02P0009T]] [[START 02P0009T]] Strategies of Narrative Synthesis in American History 133 [[END 02P0009T]] [[START 02P0009T]] around it or safely through. But either way, he intends to challenge the very possibility of narrative synthesis.17 While these worries, proposals, and polemics were being fashioned, the daily work of historians proceeded. Among the products of that work have been a good number of explicitly synthetic volumes. There is, of course, no clear or settled notion of what defines a work of synthesis. I have used a rather generous definition. Some of the books I am calling synthetic might alternatively be designated as monographs-archivally based but exceptionally ambitious books that tackle big questions and seek to frame a large field or to provide an interpretation for an audience well beyond specialists. Others are more obviously synthetic, relying heavily on secondary literature to establish the state of the art in a broad field for a wide audience, including, often, students and the general public. With this diversity of form, purpose, and audience in mind-as well as a concern for a reasonable distribution of fields and periods-I have, with the help of the editors of the American Historical Review, selected a few recent synthetic works for examina- tion.18 The very existence of these books mutes the question of whether we need synthetic works or whether, under the constraints of present historiographical practice, synthesis is possible. In fact, the seeming proliferation of syntheses at present-and their variousness-suggests that the field of American history is at a formative (or reformative) moment that invites synthesis: the quest for new understandings that has undermined established narratives has now, perhaps, prompted new efforts at crystallizing a very unstable body of historical writing into new syntheses. A different question, however, provides the focus of this essay. What strategies for narrative synthesis are available to historians today? How might we think about the relation between a particular structure of narrative synthesis and the author's purpose or interpretation? How do these different strategies relate to current historiography? What particular work do they do, within the profession and beyond it? And finally I want to ask some questions about the firmness of the boundaries (mostly geographical) that define what is and is not captured in synthetic narratives of U.S. history. These works do not, of course, cover the whole field of synthetic works. More and other books could have been chosen, but these eleven books (and several others mentioned along the way) at least represent different kinds of history, different [[END 02P0009T]] [[START 02P0009T]] 17 Robert F. Berkhofer, Jr., Beyond the Great Story: History as Text and Discourse (Cambridge, Mass., 1995). See the "Forum" on the book in the American Quarterly: Michael C. Coleman, "Gut Reactions of a Historian to a Missionary Tract," American Quarterly 50 (June 1998): 340-48; Saul Cornell, "Moving Beyond the Great Story: Post Modern Possibilities, Postmodern Problems," 349-57; Betsy Erkkila, "Critical History," 358-64; and Robert F. Berkhofer, Jr., "Self-Reflections on Beyond the Great Story: The Ambivalent Author as Ironic Interlocutor," 365-75. See especially the exceptionally insightful and critical review essay by Thomas L. Haskell, "Farewell to Fallibilism: Robert Berkhofer's Beyond the Great Story and the Allure of the Postmodern," History and Theory 37 (October 1998): 347-69. 18 None, incidentally though importantly, present themselves as synthetic narratives of the nation, although some to be discussed below certainly reach toward that in practical effect, particularly those authored by Eric Foner (The Story of American Freedom) and by Robert V. Hine and John Mack Faragher (TheAmerican West). In fact, I have recommended each to non-historians asking for a literate one-volume history of the United States. AMERICAN HISTORICAL REVIEW FEBRUARY 2002 [[END 02P0009T]] [[START 02P0009T]] 134 Thomas Bender [[END 02P0009T]] [[START 02P0009T]] periods, and different themes. Together, the eleven total nearly 6,000 pages of outstanding historical writing. If nothing else, I can conclude that synthetic narrative invites long books. Because I cannot claim special knowledge in any of the fields being synthesized in these books, I do not propose to do the kind of analysis one would find in specialized reviews. Such criticisms that I have will be framed from the position of my interest in synthetic narrative. I say that in part to be honest about my own limitations in appraising these books but also for another, more positive reason. I want to insist that narrative synthesis is a form of knowledge, indeed, a particularly powerful form of creating, not simply summarizing, knowledge. I hope to get past or under the story enough to probe the implications of different modes of structuring a narrative synthesis. The way different narrative strategies construct that knowledge is important. While inclusion is one of the tests our generation will rightly ask of synthesis, there are other important historiographical issues that are embedded in the question of narrative synthesis.19 The more seriously we consider possible narratives of American history, the more we may be prepared to ask questions that press beyond inclusion. We may even be both bold enough and hopeful enough to worry a little about the language of inclusion, if not the principle. Is there perhaps more than a hint of dominant culture noblesse oblige in the language of inclusion? Might not a more sophisticated notion of the temporal and geographical boundaries of American history, including an awareness of the diasporic stories within American history, complicate and enrich the notion of inclusion?20 Can the historical and historiographical terrain be opened a bit more in a way that enables a deeper, denser, and more complex historiographical exploration of justice and difference at the center of American history? Might democracy be the word, the concept, the commitment that will move us in that direction? As I examine the stack of books before me, I propose to keep these issues in mind and to return to them at the end of this essay. JON BUTLER'S Becoming America: The Revolution before 1776 (2000) covers the whole mainland British colonial space and history, and it addresses a wide range of themes. In fact, themes, not time or chronology, organize his story. His brief, often one-word, chapter titles reveal a very distinctive type of synthesis, one immediately accessible to the reader, whether professional or lay: Peoples, Economy, Politics, Things Material, Things Spiritual. It is a reasonable progression, and in each case he brings together a good deal of material. Although his theme is transformation, Butler also claims (following recent historiography) a more inclusive geography, making more of the middle colonies than would have been the case a generation ago. In some ways, his manner of organizing the material topically bears a relation to [[END 02P0009T]] [[START 02P0009T]] 19 I do not propose to go into theories of narrative or even my own notions, but I will here indicate that my understanding has been greatly influenced by the work of Paul Ricoeur, Time and Narrative, Kathleen McLaughlin and David Pellauer, trans., 3 vols. (Chicago, 1984-88). 20 Such thinking is not restricted to specialists in the profession exploring the theme of diaspora. The novelist Russell Banks has recently argued that the focus for a synthesis of American history ought to be the African diaspora. See "The Star-Spangled Novel," Los Angeles Times, July 2, 2000. AMERICAN HISTORICAL REVIEW FEBRUARY 2002 [[END 02P0009T]] [[START 02P0009T]] Strategies of Narrative Synthesis in American History 135 [[END 02P0009T]] [[START 02P0009T]] Richard Hofstadter's posthumously published America at 1750: A Social Portrait (1971).21 But what might have worked for Hofstadter, who was setting the scene for a three-volume narrative history of the United States, works less well for the purposes Butler has in his book. If Hofstadter's book was intended to provide a snapshot that would serve as a starting point, Butler's title ("Becoming America") and his stated intentions announce change as his theme. He means to persuade the reader of a broad pattern of transformation that produced a distinctive and modern society in advance of 1776 and that in turn spawned the first modern revolution. Such an argument demands more complex and careful attention to process and cause than his framing of the book seems to allow. While he has surely gathered together a considerable body of material (his notes run to fifty pages), he has not produced a synthetic narrative of change over time, one that sketches a develop- mental sequence that integrates disparate elements in the interest of a causal interpretation. By bounding each unit of synthesis, Butler is stuck with a structural isolation of topics that undercuts narrative explanation. Given that Butler's theme is transformation, this narrative structure is crippling. For reasons related to structure and style of argument, Butler's claims for American modernity are quite vulnerable. While there are doubtless some specific ways in which the British North American colonies became "modern" before independence, they were not uniformly modern-over space or in all aspects of life. Many historians would readily grant numerous anticipations of modernity by the middle of the eighteenth century, but few would insist, with Butler, that so much modernity had been achieved so soon, implying that only a few pre-modern anomalies remained on the eve of revolution.22 Most give a significant role to the revolution.23 But the most serious problem is not with the phenomena he notices or does not notice, even if there is some real unevenness on this point. Rather, it is Butler's teleology of the modern, combined with his exceedingly loose, elusive, and, as is so often said today, undertheorized definition of modernity. Add to this an unneces- sary but apparently irresistible tendency to claim American uniqueness and "firsts" for nearly everything he identifies as modern in America. He names a number of phenomena that he considers evidences of the modern-polyglot, slaves, cities, market economy, refined crafts and trades, religious pluralism, and "sophisticated politics." Without further historical specification and theoretical precision, one can indulge in reductio ad absurdum. With the exception of religious pluralism, all of these qualities probably described Athens in the age of Aristotle at least as well as the British colonies. In fact, I suspect that Peter Linebaugh and Marcus Rediker, relying on their recent book The Many-Headed Hydra: Sailors, Slaves, Commoners, and the Hidden History of the Revolutionary Atlantic (2000), would argue that the [[END 02P0009T]] [[START 02P0009T]] 21 Richard Hofstadter, America at 1750: A Social Portrait (New York, 1971). 22 Jon Butler, Becoming America: The Revolution before 1776 (Cambridge, Mass., 2000), 1. 23 See, for example, Gordon S. Wood, The Radicalism of the American Revolution (New York, 1992). Long before, Bernard Bailyn suggested certain developments that Butler would consider modern had developed in the eighteenth century, but he emphasized the unevenness and even paradoxical character of this proto-modernity. See "Political Experience and Enlightenment Ideas in Eighteenth-Century America," AHR 67 (January 1962): 339-51; and Bailyn, The Origins of American Politics (New York, 1968). AMERICAN HISTORICAL REVIEW FEBRUARY 2002 [[END 02P0009T]] [[START 02P0009T]] 136 Thomas Bender [[END 02P0009T]] [[START 02P0009T]] Atlantic world provides a better example of modernity on those terms than does the colonial mainland.24 He makes many claims for American distinctiveness. In the end, however, it is diversity, which he tends to equate with multiculturalism, that for Butler makes Americans modern. But if we look around, we cannot but wonder about his claims for a uniquely polyglot society. This assertion may be quite vulnerable from any sight line approaching a global perspective. Can he fairly claim that New York City harbored a level of diversity "never before gathered together"?25 Might not this be as plausibly said of Constantinople during the period covered by Butler's book? And did not the Ottoman Empire-of which Constantinople was the capital-far exceed the religious and ethnic diversity of the British colonies? My point here is partly one of fact, of care in making comparative statements without comparison. More important, however, are the criteria of the modern. Few, if any, major political bodies in the past half millennium more successfully accommodated diversity than the Ottomans, yet that achievement has never brought them recognition for a precocious modernity. One needs greater defini- tional and descriptive specificity to make the argument he claims. Because of the breadth and generality of synthetic narratives, it is especially important to be clear about key concepts. Similarly, he tends to claim the realization of "Americanness"-here equated with some vague notion of modernity-for events that, however interesting in themselves, hardly sustain his assertion that they designated "the American future."26 For example, writing of the French Huguenots, a group he knows well, he notes their assimilation, and he calls this "American."27 Well, of course it is, but so are the endogenous marriages that continue for various groups well into the twentieth century-sometimes because of racial difference and even legislation (as in the case of African Americans) or out of choice, as in the case of Scandinavians in the upper Midwest. Or to take a more ominous subject, it seems a bit fatalistic to say that colonial encroachment on Indian land "predicted" nineteenth-century relations with the Indians.28 Oddly, such a claim, while taking the moral high ground, nonetheless erases the postcolonial history of the United States by denying contingency and thus diminishing both the capacity and moral responsibility of all later actors or potential actors. The twin and linked teleologies of "modern" and "American" produce a distorting and de-historicizing synthesis. If there is a problem with the sort of synthesis Butler has written, what precisely is it? He makes historical claims about patterns and meanings of development on the basis of a narrative structure that effectively isolates and de-historicizes his themes. By not constructing a developmental narrative that integrates the various themes now separated in distinct chapters, the process and complexity of develop- ment is obscured. While his chapters are full of relevant and interesting details of [[END 02P0009T]] [[START 02P0009T]] 24 Peter Linebaugh and Marcus Rediker, The Many-Headed Hydra: Sailors, Slaves, Commoners, and the Hidden History of the Revolutionary Atlantic (Boston, 2000). 25 Butler, Becoming America, 9. 26 Butler, Becoming America, 36. 27 Butler, Becoming America, 22. One of Butler's previous books is The Huguenots in America: A Refugee People in a New World Society (Cambridge, Mass., 1983). 28 Butler, Becoming America, 68. AMERICAN HISTORICAL REVIEW FEBRUARY 2002 [[END 02P0009T]] [[START 02P0009T]] Strategies of Narrative Synthesis in American History 137 [[END 02P0009T]] [[START 02P0009T]] everyday life, they never get integrated in any individual, institution, or place. In the absence of a narrative of change to explain and interpret, he resorts for a theme to repeated assertions of "modernity." The issue is not so much the claim for an eighteenth-century American modernity-although I am myself drawn to much more complex, nuanced, and contradictory discussions of that theme-as it is the incapacity of the particular model of synthesis he deploys to advance that theme or argument. Philip D. Morgan's Slave Counterpoint: Black Culture in the Eighteenth-Century Chesapeake and Lowcountry (1998) is at once similar to Butler's and quite different. Both focus tightly in each chapter on a particular topic or theme; there is little play among the different themes in both cases. While Butler's themes propose a reorganization of material, thus giving an impression of freshness, Morgan's quite important questions are phrased in well-established ways. While Butler's structure works against his theme of transformation, Morgan's similar structure better fits his goals for the book, partly because transformation plays a smaller role in his analysis than one might expect. Slave Counterpoint addresses nearly all the issues raised by a half century of vigorous scholarship on the beginnings of slavery, the practices of racial slavery as a labor and social system, and the nature of African-American culture in early America. It is a book of enviable learning: with a seeming total command of the historiography and an impressive knowledge of a substantial archival base, Morgan proceeds to pose (or re-pose) difficult historiographical issues. Again and again, he offers compelling answers. Want to know what scholarship has disclosed about slavery and African-American culture in the eighteenth-century Chesapeake and Lowcountry? Look to Morgan's synthesis of a generation of scholarship. To have done that is to have done a great deal, and he has done it magnificently. Yet one gets the sense of a summary volume, a volume driven by the past, by past questions. Synthesis can either cap a phase of scholarship or initiate another. I think Morgan's book falls into the former category, while Ira Berlin's new book, Many Thousands Gone: The First Two Centuries of Slavery in North America (1998), which also relies on a generation of scholarship and addresses many of the same issues, has the potential to become a new starting point. Berlin has captured the shift to an Atlantic perspective that has increasingly characterized scholarship by early modern Europeanists, Africanists, Latin Americanists, and historians of British North America. In this sense, his work, at least the early parts that sketch out and populate the Atlantic littoral, points forward.29 In a dramatic opening section, Berlin, relying more on secondary literatures than does Morgan, locates his story in very broad understandings of time (periodization) and space (the Atlantic world), the dimensions of which are shadowy, almost invisible, in Morgan's account. He locates Africans in an Atlantic history connecting four continents and in a rich and growing historiography reaching out from Europe, Africa, Latin America, and North America.30 One [[END 02P0009T]] [[START 02P0009T]] 29 Ira Berlin, Many Thousands Gone: The First Two Centuries of Slavery in North America (Cambridge, Mass., 1998). 30 Berlin's powerful evocation of the Atlantic builds on many predecessors. At minimum, mention should be made of Philip D. Curtin's The Atlantic Slave Trade: A Census (Madison, Wis., 1969); and The AMERICAN HISTORICAL REVIEW FEBRUARY 2002 [[END 02P0009T]] [[START 02P0009T]] 138 Thomas Bender [[END 02P0009T]] [[START 02P0009T]] wishes Berlin had sustained this perspective in the later sections. But even if he narrows the story to the territory that later became the United States and loses the multiple histories implied by his portrait of the Atlantic world, the beginnings of stories, whether novels or histories, are heavy with intention and implication that can, I hope, be built upon.31 In fact, the four Atlantic continents remain an always changing aspect of American and African histories. Attending to, or at least recognizing, that larger and continuing extended terrain of American history would enrich the story of the making of African Americans and America, a historiography that is at present too much captured by an implicit and too simple assimilation or "Americanization" model. Nonetheless, Berlin has provided a powerful image of the creation of the Atlantic world and of the origin of modern slavery within it. Morgan has a quite different strategy. His domain is not the Atlantic but the South, or two regions of the South, which he is anxious to reveal as differentiated. Thus his is a comparative history, comparing two regions within the South. Suggesting a certain scientific aspiration, he refers to his delimited space as a kind of laboratory, a site for an "indirect experiment."32 This approach offers him much. He is able to focus tightly on his questions and generally achieves sharply phrased answers. Yet, like any good scientific laboratory, his field of inquiry is almost hermetically sealed. A two-hundred-page part of the book titled "The Black World" begins with a fifteen-page section on "Africans." Yet it is in only one paragraph at the beginning and a few other scattered references that one reads anything about Africa. His story rarely strays east (or south or north or west) of the Maryland/ Virginia and South Carolina boundaries. His comparative method has impressive rigor. Yet one senses that not only does his approach trap him within a particular place, he is also caught within a very confining net woven from the existing historiography. As Walter Johnson pointed out in a review of the book in this journal, his questions are smaller than the stories he has unearthed.33 Much like another important book on African-American history, Herbert G. Gutman's The Black Family in Slavery and Freedom (1976), this book, for all its synthetic aspirations, cannot capture some of its best material within the tightly bounded historiographical questions and issues that frame it.34 As in the case of Berlin's book, Morgan's is quite explicit about time and space. There is a well-thought-out chronology of change, and one of his major arguments is that the South, and thus the black as well as white experience, was not uniform over space. He shows real and important distinctions between the experience of [[END 02P0009T]] [[START 02P0009T]] Rise and Fall of the Plantation Complex (New York, 1990; 2d edn., 1998); and John K. Thornton's Africa and Africans in the Making of the Atlantic World, 1400-1680 (New York, 1992; 2d edn., 1400-1800, 1998). 31 On the importance of beginnings, see Edward W. Said, Beginnings: Intention and Method (Baltimore, Md., 1975). 32 Philip D. Morgan, Slave Counterpoint: Black Culture in the Eighteenth-Century Chesapeake and Lowcountry (Chapel Hill, N.C., 1998), xvii. 33 Walter Johnson, review of Morgan, Slave Counterpoint, AHR 105 (October 2000): 1295-97, esp. 1297. 34 See Herbert G. Gutman, The Black Family in Slavery and Freedom, 1750-1925 (New York, 1976), which loses more than it gains by focusing so tightly on refuting the assumptions of the Moynihan Report. AMERICAN HISTORICAL REVIEW FEBRUARY 2002 [[END 02P0009T]] [[START 02P0009T]] Strategies of Narrative Synthesis in American History 139 [[END 02P0009T]] [[START 02P0009T]] slavery in the Chesapeake and in the Lowcountry. Yet by treating both the temporal and spatial aspects of the story as sites (and very limited ones) rather than as processes of historical making, he weakens the capacity of his local analyses to explain change over time and, to a lesser extent, space. His major explanatory claims appear in the introduction. They are not only brief but also separate from the rich stories he tells and the analyses he makes of historiographical questions.35 The expansiveness of Many Thousands Gone, by contrast, evokes a strong sense of change, of process. It achieves a narrative synthesis of the movement of Africans onto the Atlantic and into the Western hemisphere. The difference between this approach and the tightly controlled analysis crafted by Morgan is striking. Like Morgan's, Michael Schudson's book, The Good Citizen: A History of American Civic Life (1998), is organized around fairly established questions- especially one big question. Has American civic life deteriorated over the course of the past three centuries? Naturally, the question is of a different order than those driving Morgan's analysis. It has not been generated by disciplinary scholarship. It arose out of American public life. Schudson thus draws on history and other disciplines to address directly a public question, one endlessly repeated today and, as he shows, in the past. Schudson himself, we should note, is not a historian. He was trained as a sociologist, and he teaches in a Department of Communication. While he reveals an impressive command of the relevant historiography, historians are not his primary reference group or audience.36 Although I am sure specialists will find some of his formulations to be of considerable historiographical significance and likely to encourage new lines of research, his intention, again, is different: his audience is a general one, and he seeks to bring historical knowledge to bear on a civic issue. What he is doing points toward the most important work that one kind of successful narrative synthesis can do, for the profession and for the public. By openly declaring his address to a public issue and for a public audience, Schudson participates in a very important tradition of historical writing. Some of the very best professional historians of the United States in this century have done precisely that: Frederick Jackson Turner, W. E. B. Du Bois, Charles Beard, and Richard Hofstadter all focused on issues, worries, or preoccupations of fairly general interest to write synthetic works that importantly rephrased fundamental themes in American history. This mutual enrichment of public and professional discourse is perhaps the ideal cultural work of narrative synthesis. Let us hope that historians can do this more often and more effectively. Yet as I make this point, I realize that all of the historians just named, including Schudson himself, were either trained as social scientists or did not recognize a significant boundary between history and the [[END 02P0009T]] [[START 02P0009T]] 35Morgan, Slave Counterpoint, xv-xxiv. I should note that my concerns about boundary setting in Morgan's book do not apply nearly so much to Philip D. Morgan, "The Black Experience in the British Empire, 1680-1810," in The Oxford History of the British Empire, Vol. 2: The Eighteenth Century, P. J. Marshall, ed. (Oxford, 1998), 465-86. 36 This command is at once impressive and sometimes puzzling. In discussing the Founding and the Constitution, he does not mention Gordon Wood's The Creation of the American Republic, 1776-1787 (Chapel Hill, N.C., 1969). Nor, in writing about the first decades of the nineteenth century, does he mention either of two key books by Robert H. Wiebe, The Opening of American Society: From the Adoption of the Constitution to the Eve of Disunion (New York, 1984); and Self-Rule: A Cultural History of American Democracy (Chicago, 1995). AMERICAN HISTORICAL REVIEW FEBRUARY 2002 [[END 02P0009T]] [[START 02P0009T]] 140 Thomas Bender [[END 02P0009T]] [[START 02P0009T]] (other?) once more expansive social sciences. Is this a mere coincidence, or is it an issue to be addressed by the profession? While I would not place Schudson's book in the same class as the scholarship produced by the short list of great historians, he has written a fine book. It is a book about change over time, and he establishes three eras of citizenship and participa- tion, each clearly defined. He does not devote much attention to how each configuration changes into the next, but he effectively characterizes their differ- ences, even in some very brief summaries, as in the following paragraph from early in the book: Another way to characterize the past three hundred years of political change is to say that the type of authority by which society is governed shifted from personal authority (gentlemen) to interpersonal authority (parties, coalitions, and majorities), to impersonal authority (science, expertise, legal rights, and information) ... The geographical center of politics has shifted from the countryside to the cities to the suburbs and perhaps, today, to "technoburbs," "postsuburbs," or "edge cities," or whatever we name our newer habitations. Correspondingly, the kind of knowledge a good citizen requires has changed: in an age of gentlemen, the citizen's relatively rare entrances into public discussion or controversy could be guided by his knowledge of social position; in the era of rule by majorities, the citizen's voting could be led by the enthusiasm and rhetoric of parties and their most active partisans; in the era of expertise and bureaucracies, the citizens had increasingly to learn to trust their own canvass of newspapers, interest groups, parties, and other sources of knowledge, only occasionally supported by the immediacy of human contact; and in the emerging age of rights, citizens learn to catalog what entitlements they may have and what forms of victimization they may knowingly or unknowingly have experienced.37 This paragraph reveals the argument and the narrative strategy that Schudson uses to undercut the widespread notion of civic decline: rather than a story of decline, it is one of restructuring, one that recalibrates citizenship and civic practice in relation to changing values and social experiences. What some, including me, see as the erosion of our public life and the thinning of American political culture, he presents as a complex rearticulation of expectations and institutions. Whether one fully agrees with Schudson or not, the book and the point of view it ingeniously argues constitutes an important contribution of contemporary civic life. And a narrative strategy of restructuring (as opposed to the usual rise or fall scenarios) deserves a place in the historian's menu of narrative types. "Presentist" purposes may, however, carry the danger of anachronistic readings. Schudson is vulnerable on this score, especially in his consideration of the colonial period. He too easily asks how democratic any phase of political life was. A commitment to explore the fate of democracy in our past-something I endorse- surely includes recognizing when democracy is not an available concept. He might better have asked how the legitimation and exercise of power worked. Indeed, such a deeper historicism would complement his anti-anti-Whig approach. Similarly, while a then-and-now binary invites sometimes interesting questions and offers some illumination of past and present, it also invites problems. Again, one sees this risk in Schudson's work. False categories of judgment are explicitly or implicitly brought to bear. Speaking of the first generation to live under the [[END 02P0009T]] [[START 02P0009T]] 37Michael Schudson, The Good Citizen: A History of American Civic Life (New York, 1998), 8. AMERICAN HISTORICAL REVIEW FEBRUARY 2002 [[END 02P0009T]] [[START 02P0009T]] Strategies of Narrative Synthesis in American History 141 [[END 02P0009T]] [[START 02P0009T]] Constitution, he observes that little political knowledge was expected of voters, "at least little of the sort of knowledge that today's civic moralists urge upon people." Voters then were expected to have "local knowledge-not of laws or principles, but of men."38 The binary obscures the role of principles in the past and knowledge of men in the present. Most important of all, it diverts our attention from the principles that it was thought would aid voters in judging character.39 Sometimes, by focusing so much on the party system that we worry about today, he overlooks those important issues that eluded the parties or that parties avoided. Substantive issues-the reason citizenship and civic life are important-are marginalized in his account of the different concepts and patterns of public life. The result, whether intended or not, is a form of consensus history.40 "Progress or decline is not the real question," Schudson concludes.41 He converts that question into one of restructuring that points to his core argument: there must be a fit between forms of citizenship and forms of everyday life, between values and institutions, between aspirations and commitments. It is that historically informed understanding that allows him in his conclusion to speculate in quite promising ways about an evolving pattern of citizenship that may yet serve our collective hopes and needs. Still, his conclusion leaves me uneasy. Like the journalistic coverage of politics today, the substance of political conflict is subordinated to discussion of the "health" of the system, of the institutions and practices. By contrast, the tensions, conflicts, and substantive issues that made politics so important in the development of the United States and in the lives of individuals are at the center of Eric Foner's The Story of American Freedom (1998). Foner's book has an uncanny resemblance to one that at first glance might seem utterly unrelated: Richard Hofstadter's The American Political Tradition and the Men Who Made It.42 Of course, Foner inverts the point Hofstadter sought to make. If Hofstadter famously played down conflict and (less remarked upon) paid little attention to the social making of political ideologies, Foner emphasizes conflict and the changing historical construction and reconstruction of the idea and ideology of freedom. Foner's work is much more explicitly sensitive to social history, even if it parallels Hofstadter's in its interest in ideology and the limits and possibilities of American political culture. While Hofstadter was alternately comic and ironic, bitterly so at times, in The American Political Tradition, Foner's Story of American Freedom is strikingly fair and straightforward. Yet the underlying hope is similar. As James Oakes has perceptively noted, Foner's narrative is undergirded by an unstated but firm liberal ideal of freedom- one that at once shares in an Enlightenment universalism and [[END 02P0009T]] [[START 02P0009T]] 38 Schudson, Good Citizen, 81. 39 See Joyce Appleby, Inheriting the Revolution: The First Generation of Americans (Cambridge, Mass., 2000). 40 See, for example, his summary judgment of the party system at Schudson, Good Citizen, 132. Put differently, it bears at least a formal relationship to the theories of pluralism popular in political science during the 1950s. 41 Schudson, Good Citizen, 313. 42 Richard Hofstadter, TheAmerican Political Tradition and the Men Who Made It (New York, 1948). AMERICAN HISTORICAL REVIEW FEBRUARY 2002 [[END 02P0009T]] [[START 02P0009T]] 142 Thomas Bender [[END 02P0009T]] [[START 02P0009T]] accommodates current concerns for inclusion and regard for difference.43 I would even argue that Hofstadter's own liberal position was closer to Foner's than one might at first suspect. Both appraised American political culture and its prospects from the position of a richer, more textured liberalism than we usually recognize in current debates.44 In thinking about the core issue in Foner's narrative, therefore, it seems fair to consider it to be the quest for a democratic liberalism, insisting on the relevance and indispensability of the modifier inserted before liberalism. One might thus characterize Foner's as a democratic synthesis, which, as I suggested above, offers a stronger and more egalitarian standard of judgment than commonplace invoca- tions of inclusion. It offers as well the implication of voice and empowerment. To Foner, as he indicates in his introduction, "abstract definitions" of freedom are not the focus. His concern is "with the debates and struggles through which freedom acquires concrete meanings, and how understandings of freedom are shaped by, and in turn help to shape, social movements and political and economic events."45 The result is a narrative that is at once focused yet always open to an examination of larger issues, structures, and events that intersect with and often drive his story. It is a dynamic story, filled with actors, with agents making freedom and using freedom. He selects key events or controversies of different eras, events that are widely contested (slavery, labor and property, the role of the state, social movements). Of course, coverage is selective; the gain is the richness deriving from a series of concentrated focal points. In each case, he examines the conflict, the parties contending, and the stakes. He does not hesitate to declare justices and injustices, to name winners and losers, and he does so from a consistently democratic perspective. Foner thus achieves inclusion without the dilution conse- quent with the faux openness characteristic of talk radio and without the postmod- ern hesitations that undermine moral judgment.46 The American West: A New Interpretive History (2000) by Robert V. Hine and John Mack Faragher spans the whole of American history, from "the European invasion" until the present.47 The book is written in the spirit of Frederick Jackson Turner. Instead of lamenting the ambiguity of Turner's conception of the frontier, which after Turner got reduced by rigorous historians to a place, the West, Hine and Faragher embrace its fullness. For them, the frontier is both a place and a nrocess. and thev recognize that it is not onlv imnossible but limiting to senarate [[END 02P0009T]] [[START 02P0009T]] 43 James Oakes, "Radical Liberals, Liberal Radicals: The Dissenting Tradition in American Political Culture," Reviews in American History 27 (1999): 503-11. 44 For just such a contemporary theorization of liberalism, see Ira Katznelson, Liberalism's Crooked Circle: Letters to Adam Michnik (Princeton, N.J., 1996). Interestingly, this work also comes from a Columbia scholar, however much it is openly acknowledged to have derived largely from his experience at the New School for Social Research. Perhaps the relevant context for this liberalism is the city of New York, with its cosmopolitan character and free-for-all quality of political contestation. For a brief statement of Hofstadter's relation to liberalism, see Thomas Bender, "Richard Hofstadter," in American National Biography, John A. Garraty and Mark C. Carnes, gen. eds. (New York, 1999), 11: 1-4. 45 Eric Foner, The Story of American Freedom (New York, 1998), xvii. 46 In Eric Foner, Reconstruction: America's Unfinished Revolution, 1863-1877 (New York, 1988), where chronological compression allows for a richer analysis, one can see more fully the method and its achievements. 47 Robert V. Hine and John Mack Faragher, The American West: A New Interpretive History (New Haven, Conn., 2000), 9. AMERICAN HISTORICAL REVIEW FEBRUARY 2002 [[END 02P0009T]] [[START 02P0009T]] Strategies of Narrative Synthesis in American History 143 [[END 02P0009T]] [[START 02P0009T]] and sharply distinguish between the two aspects of the concept. That openness allows them to tell the history of the United States as a story of successive frontiers, including a fascinating rethinking of American regionalism as urban-centered at the end of the twentieth century.48 In fact, the chapter on the postwar era is a tour de force-imaginative, original, and quite compelling. In Turnerian fashion, they argue that "westering defined America's unique heritage."49 To a very impressive degree, they give substance to this claim, but recent historiography makes that claim, even for western history, problematic. As Hine and Faragher show, in the nineteenth century as well as today, the West (and the United States) was formed by migrations from west to east and south to north, and even in a limited way north to south, as well as east to west. The notion of westering is so strong in American and European history and culture, it is difficult to construct an alternative narrative structure, though no less important for the difficulty.50 This worry does not, however, undercut another summary point they make: the "frontier is our common past."51 The book is grounded in social history. Of all the books under consideration here, The American West is probably the most sensitive to the categories of experience and groups previously excluded from mainstream narratives of Ameri- can history. Their work goes well beyond mere representation of such groups and categories; previously invisible groups, whether Native Americans, migrating women, African-American settlers, working people, or the people of the border- lands, are actors who contributed to the shaping of history. But there are limits to this achievement. While there are multiple positions and voices represented in their narrative, only rarely does their narrative bring the reader inside group life. There is not much inquiry into the interior experience and subjective meanings shared by the various groups identified and recognized.52 While the story could have been situated in a wider context, one that revealed the global reach of the empires or, later, the importance of global markets, in its particular geographical focus the book consistently avoids privileging the English line of settlement. Other settler efforts are considered and sometimes compared. As is often the case with synthetic histories, however, there is a tendency to do the work of inclusion at a particular moment, and then lose the group at issue. For example, there is a good discussion of the origins of racial slavery, but the later [[END 02P0009T]] [[START 02P0009T]] 48 On the potential of the urban region model for historical analysis, see Jane Jacobs, Cities and the Wealth of Nations: Principles of Economic Life (New York, 1984). For an extremely stimulating extension of Turner's frontier to transnational dimensions, see Paul Sabin, "Home and Abroad: The Two 'Wests' of Twentieth-Century United States History," Pacific Historical Review 66, no. 3 (1997): 305-36. 49 Hine and Faragher, Amertican West, 531. 50 Loren Baritz, "The Idea of the West," AHR 66 (April 1961): 618-40. For three forays into alternative narrative strategies on this point, see Thomas Bender, "The Geography of Historical Memory and the Making of Public Culture," in Anna Maria Martellone, ed., Towards a New American Nation? Redefinitions and Reconstruction (Staffordshire, 1995), 174-87; Ian Tyrrell, "Beyond the View from Euro-America: Environment, Settler Societies, and Internationalization of American History," in Bender, Rethinking American History in a Global Age; Dirk Hoerder, "From the Euro- and Afro- Atlantic to the Pacific Migration System in North American History," in Bender. 51 Hine and Faragher, American West, 560. 52 In fact, they concentrate this kind of analysis in one chapter, a fascinating one in "A Search for Community," but it is limited in its cases, and it segregates such analysis from the greater part of the narrative. Hine and Faragher, American West, chap. 12. AMERICAN HISTORIcAL REvIEW FEBRUARY 2002 [[END 02P0009T]] [[START 02P0009T]] 144 Thomas Bender [[END 02P0009T]] [[START 02P0009T]] extension of the plantation system and internal slave market that was a part of the frontier movement is not adequately recognized. At times, the transnational themes they develop are extremely illuminating. They refer to what would later be characterized by theorists of the global cities as a "dual economy" in describing the role of foreign migrants, especially Chinese, in the nineteenth-century California agricultural economy.53 Likewise the interplay of national and international in their discussion of the Zimmerman telegram inviting Mexico to ally with Germany in World War I and in their discussion of San Francisco's "commercial hinterland."54 But, as in the case of Butler's book, there is a bit of parochialism in making claims of distinction. Perhaps such assertions can be demonstrated, but more rigorous definitions and empirical research than we have here are required to establish, for example, that the United States is today the world's most multicultural society.55 How would it compare with Indonesia, the world's fourth most populous nation, whose citizens speak more than 100 languages and live on almost numberless islands? The social-history approach, whatever its success in representing difference, has in this instance under-represented national political institutions and policies. The development of the West, as Richard White and other historians of the West have pointed out, was profoundly indebted to what western Republicans now call "big government," for water, transportation, Indian removal, and, more recently, direct investment, as in defense contracts and installations and aerospace industries.56 The political economy and the role of markets, as has already been suggested, do not get the attention they deserve. We often overlook how much industry was in the West, and how much western industries-from milling and meatpacking to mining-were integral to the industrial system of the United States. And we forget how much the astonishing productivity of western agriculture enabled the formation of a large urban industrial labor supply. More of these dimensions of western history might have been included if only in the interest in enabling the story better to tell the national experience. If Hine and Faragher encompass both the full geographical and temporal dimensions of western history, Linda Gordon's microhistory builds out from a very delimited western space, the Sonoran highlands of Arizona, to develop a highly innovative narrative synthesis that locates itself at the various and causally interrelated scales of town, region, nation, and the transnational. Her work reminds us that there is a difference between a mere local study and a microhistory. The local histories of villages, towns, and cities, so common in the 1970s, tended to use global concepts but within artificially bounded fields of inquiry. One of the most famous of them all, Kenneth Lockridge's study of Dedham, Massachusetts, offered an isolated inwardness as a principal finding, although it was a finding that derived [[END 02P0009T]] [[START 02P0009T]] 53Hine and Faragher, American West, 358-60. 54 Hine and Faragher, American West, 395-97, 414. This story could be greatly expanded. San Francisco was closer to Asia than to Europe, a simple geographical point that usually eludes us. For an outstanding study of this relationship, see Ian Tyrrell, True Gardens of the Gods: Californian-Australian Environmental Reform, 1860-1930 (Berkeley, Calif., 1999). 55 Hine and Faragher, American West, 514. 56 Richard White, "It's Your Misfortune and None of My Own": A History of the American West (Norman, Okla., 1991). AMERICAN HISTORICAL REVIEW FEBRUARY 2002 [[END 02P0009T]] [[START 02P0009T]] Strategies of Narrative Synthesis in American History 145 [[END 02P0009T]] [[START 02P0009T]] mainly from a methodology not only local but firmly bounded.57 By contrast, Gordon's The Great Arizona Orphan Abduction exemplifies a microhistory that enables the historian to synthesize the threads of local life, many of which are translocal in origin and implication.58 Unlike Hine and Faragher, she gets inside the subjective experience of local life, even the experience of very ordinary people, without getting trapped inside that world and without implying that the larger world of the region, the nation, and even transnational economic and religious institutions were beyond the ken of her study of a seemingly local conflict. Mostly, her account is the story of the arrival and fate of Catholic orphans from New York who were to be placed in Catholic homes. The homes were Mexican as well as Catholic, and that was the problem and the focus of conflict. The conflict played out along class, ethnic, religious, and gender lines, and it eventually reached the Supreme Court. It is a compelling and very human narrative, but one that also addresses a whole range of analytical and interpretive issues of broader interest to historians. Bringing the issues of gender, class, and race into relation with each other allows for an appraisal of their relative importance in this particular historical explanation. I think that her story reveals class to be more important than her conclusion argues, but the real point to be made is that only a narrative synthesis that brings diverse threads together will enable the historian and the reader to make this kind of judgment. These complex ends are achieved in part by her adoption of an imaginative literary strategy. Gordon's book is constructed of two types of chapters. One is quite often a broad frame for local events. In these chapters, her perspective as narrator is exterior to the action. The issues addressed are frequently structural and, as often as not, extend beyond the community. Here, one gets an analytical explanation of the relation of local experience to larger national and international cultural, political, and economic developments. Between these chapters, she has crafted others that get inside the culture of the community, providing wonderfully rich, thick descriptions of daily life and the development of the conflict. With oral histories as well as fragmentary documentary evidence, she brings the reader very close to the experience and voices of the community. The play between these accounts and the more conventional chapters produces an unusual but powerful synthesis. Whether a microhistory qualifies as a synthesis, even by my generous definition, may be debated. But the singular relevance of this book for the discussion of synthesis concerns not scale but its literary ambition, the literary experiment that gives structure to the book. Those who would write other syntheses-at various scales-will, I hope, be encouraged, even inspired, to experiment with novel narrative strategies in the interest of more powerful representations of the past. Quintard Taylor presents a third version of western history, In Search of the Racial Frontier: African Americans in the American West, 1528-1990 (1998). He offers a broad synthetic account that characterizes the experiences of African Americans over a very long period of time. While the book does not ignore the [[END 02P0009T]] [[START 02P0009T]] 57Kenneth A. Lockridge, A New England Town: The First Hundred Years; Dedham, Massachusetts, 1636-1736 (New York, 1970). 58 Linda Gordon, The Great Arizona Orphan Abduction (Cambridge, Mass., 1999). AMERICAN HISTORICAL REVIEW FEBRuARY 2002 [[END 02P0009T]] [[START 02P0009T]] 146 Thomas Bender [[END 02P0009T]] [[START 02P0009T]] relations among different groups in the West, particularly and inevitably between blacks and whites, but also between blacks and Native American, the contribution of the book is otherwise.59 He is mapping and making visible as a whole a history that has been largely unknown or studied in very specific instances and places. Drawing on a substantial body of scholarship, most of it published in the past quarter century, he aims to "reconstruct the history of African American women and men" in the West over five centuries, although mostly his focus is the nineteenth and twentieth centuries. Taylor's central themes are the quest for community by blacks and the relative degrees of freedom and opportunity they find in different times and places. The conjuncture of the map of African-American presence and the conventional history of the West that his story brings out compels rethinking of both African-American and western history. He makes the point, for example, that the issue of Texas independence in 1836 was not simply, as myth, even the more recent multicultural version, would have it: Anglos and Tejanos in Texas confronting a despotic government in Mexico. It was also an Anglo effort to preserve slavery.60 More broadly, the map literally reveals that African Americans in the West were overwhelmingly city and town dwellers, and it is that fact that unifies their experience. The kind of synthetic narrative that he has constructed provides an invaluable service at a particular moment, crystallizing a generation of scholarship, making generalization possible. His work not only informs the public of the dimensions of previously unrecognized histories, it also provides a base for the next generation of scholarship. In a similar way, another recent synthesis, one that focuses on a more narrowly defined but also more developed area of scholarship, reveals the harvest of recent scholarship on work and workers. American Work: Four Centuries of Black and Vhite Labor (1998) by Jacqueline Jones at once brings this rich scholarship to a wider audience and proffers a fresh way of framing the field.61 If The American West, In Search of the Racial Frontier, and American Work cover very long chronological spans, books by David M. Kennedy and Fred Anderson address short periods. Their focus is also quite different, since both concentrate on political and military history. Kennedy's Freedom from Fear: The American People in Depression and War, 1929-1945 (1999) addresses what might well be called "high politics," while Anderson's The Crucible of War: The Seven Years' War and the Fate of Empire in British North America, 1754-1766 (2000) brings social history and high politics into fruitful play, finding in that interaction the terms of his central argument about the nature of power in the British Empire. At the outset, both books locate their stories in a broad international context. Kennedy's book begins at the close of World War I, and the first character introduced is Lance Corporal Adolf Hitler, who was in a military hospital recovering from a poison gas attack when he heard the news of Germany's surrender. The international context thus suggested is obviously central to the half [[END 02P0009T]] [[START 02P0009T]] 59He explicitly recognizes the issue of intergroup relations, but he equally explicitly indicates that such is not his aim here. See Quintard Taylor, In Search of the Racial Frontier: African Americans in the American West, 1528-1990 (New York, 1998), 18-19. 60 Taylor, In Search of the Racial Frontier, 39. 61 Jacqueline Jones, American Work: Four Centuries of Black and White Labor (New York, 1998). AMERICAN HISTORICAL REVIEW FEBRUARY 2002 [[END 02P0009T]] [[START 02P0009T]] Strategies of Narrative Synthesis in American History 147 [[END 02P0009T]] [[START 02P0009T]] of the book devoted to World War II, but it is not nearly so much developed as it might be. The geography of Washington, D.C., even that of the White House, and the biographies of three men-Franklin D. Roosevelt, Winston Churchill, and Hitler-are more important to Kennedy's story than the world beyond the borders of the United States or, for that matter, than the American people of his subtitle. One of Kennedy's aims is evidently to urge upon Americans a greater attention to and sense of responsibility in the larger world, yet with the exception of the excellent discussion of the differing explanations of the economic crisis offered by Herbert Hoover and Roosevelt, there is surprisingly little incorporation of inter- national elements into the dynamic of the story. For all the importance of the larger world, for Kennedy, as for many Americans, whether professional historians or not, the international is a sort of "other," something "over there," if I may reverse the title of one of Kennedy's earlier books.62 Kennedy- also pays little attention to social history, not even to social histories that have sought to better explain the politics of the interwar years.63 Nor does the book address intellectual history, the history of science and technology (except briefly in connection with war production), the states, education, urban history, and much more. In fact, the book would have been more accurately described by the title of William E. Leuchtenburg's classic, F.D.R. and the New Deal, 1932-1940, which is here superseded and extended into the war years.64 So titled, adding the war to the New Deal, one could have no objection to this extraordinarily well-written, deeply researched, and compellingly argued book. But is it a history of "the American people"? Freedom from Fear is a masterful narrative on the terms it has assumed for itself. Yet having said that, historiographical questions remain. Kennedy apparently assumes that three voices are the important ones; not many other voices are heard, even though each of a small clutch of additional figures is presented very effectively as a full human being: Lorena Hickok, Eleanor Roosevelt, Harry Hopkins, Raymond Moley, Herbert Hoover, John L. Lewis, and A. Philip Randolph, among a few others. History for Kennedy, unlike for the other authors of these syntheses, is made by select leaders, not by ordinary people. What is remarkable, therefore, is the illusion of synthesis that is achieved. The book was published in a series that promises narrative syntheses of the defining periods of American national history. Most so far published accept traditional definitions of periods, and they are framed as political history, but none is so severely restricted as this one, which won the Pulitzer Prize in part because it was recognized as a work of grand synthesis. Dramatic changes in the historiography of the American field make it seem anachronistic. Yet its success makes the point that political history in the grand [[END 02P0009T]] [[START 02P0009T]] 62 David M. Kennedy, Over Here: The First World War and American Society (New York, 1980). The point Kennedy makes about Americans could be turned against his own book, which assumes the same divide he finds among Americans generally. He complains in the text that Americans held tight to "the dangerous illusion that they could choose whether and when [I would add how] to participate in the world." David M. Kennedy, Freedom from Fear: The American People in Depression and War, 1929-1945 (New York, 1999), 386. 63 The only exception I spotted in the footnotes is Lizabeth Cohen, Making a New Deal: Industrial Workers in Chicago, 1919-1939 (New York, 1990). 64 William E. Leuchtenburg, F.D.R. and the New Deal: 1932-1940 (New York, 1963). AMERICAN HISTORICAL REVIEW FEBRUARY 2002 [[END 02P0009T]] [[START 02P0009T]] 148 Thomas Bender [[END 02P0009T]] [[START 02P0009T]] style, focusing on a few elite figures, can still claim, at least for the general public, to be a narrative history of a people. Fred Anderson's Crucible of War again engages us with the question of elites and ordinary people, and it provides -a promising approach. While Kennedy seems quite confident of the importance of a few leaders, Anderson seems to be ambivalent, and that ambivalence enriches his history. Although I think the principal contribution of Crucible of War to our understanding of the British Empire is grounded in the social history of the political and military experience of ordinary Americans, the dramatic focus, as with Francis Parkman's great nineteenth-century narrative, is on two great leaders of the French and Indian War, the marquis de Montcalm and James Wolfe.65 Yet, as Alan Taylor has insightfully insisted, Anderson has rewritten the story of their confrontation in a way that diminishes these actors, especially Wolfe.66 To be sure, Anderson's book goes beyond Parkman in its respect for Native Americans, their agency, and their role in the empire (and the role of the empire and war for them). He also modifies Parkman on a point that is central to the book's contribution to imperial history: unlike Parkman, Anderson not only notices but makes much of the division between English colonials and English metropolitans. These differences in expectation and experience make the war in his view a "theatre of intercultural interaction."67 Like Butler, Anderson seeks to diminish the role of 1776 in understanding the development of what became the United States. Historians, he argues, will better understand the creation of the United States by closely examining the Seven Years' War and, more generally, by challenging the usual tendency to "take as our point of reference the thirteen rebelling colonies, not the empire as a whole."68 Yet, even as he argues the importance of getting behind the Revolution of 1776 so that one can discover the eighteenth century as it was experienced, the revolution remains a touchstone for him. More than anything else, he wants the reader to recognize that the shots fired in the Seven Years' War were the ones with implications around the world. But he keeps de-historicizing his story to use it to diminish the shot of lesser implication (in his view) heard 'round the world in 1775. When one begins the book, there is a sense of excitement. Here is a history of the United States ready to take the globe as its context. Before the narrative even begins, the reader is presented with a portfolio of maps. Only two of eight describe the British colonies; no more than four of them consider North America at all. The portfolio begins with a world map, revealing the global distribution of the battles that marked the Seven Years' War. There are also maps of the Indian subcontinent, Central Europe, and the Caribbean. The introduction promises a book that will make the world, or at least the full extent of the British Empire, its context and subject. We are told that "if viewed from Montreal or Vincennes, St. Augustine, Havana, Paris or Madrid-or, for that matter Calcutta or Berlin-the Seven Years' War was far more significant than the War of American Independence."69 [[END 02P0009T]] [[START 02P0009T]] 65 Francis Parkman, Montcalm and Wolfe, 6th edn., 2 vols. (Boston, 1885). 66 See Alan Taylor, "The Forgotten War," New Republic (August 14, 2000): 40-45. 67 Fred Anderson, The Crucible of War: The Seven Years' War and the Fate of Empire in British North America, 1754-1766 (New York, 2000), xvi. 68 Anderson, Crucible of War, xv. 69 Anderson, Crucible of War, xvi. AMERICAN HISTORICAL REVIEW FEBRUARY 2002 [[END 02P0009T]] [[START 02P0009T]] Strategies of Narrative Synthesis in American History 149 [[END 02P0009T]] [[START 02P0009T]] Yet once the narrative is begun, it immediately narrows. We get very little of Asia (although Manila makes a brief but important comparative appearance), the Caribbean, Africa, and continental Europe. Of course, other European powers are part of the narrative, but they only have walk-on roles. We learn little of them at home or about the ways leaders or ordinary citizens interpret events, while we are, by contrast, led through elaborate accounts of high British politics. The preface, presumably written last, sketches an extraordinary agenda for what would be a stunning book. Unfortunately, Anderson did not write the book he there described. Still, judged in terms of what it did rather than what it proposed to do, it is an outstanding work of craft. It will no doubt be our generation's account of the Seven Years' War. As military history, it is superb, and it contributes importantly-but not so grandly as some of the opening rhetoric promises-to the non-controversial but still unclear issue of the causal relations that connect the Seven Years' War to the coming of the revolution. Anderson in fact offers a rich Anglo-centric narrative that explores and explains the different meaning of the war both as strategic event and as experience for the British of the metropole and in the colonies. It is written with verve and confidence-and a seemingly complete command of the materials, primary and secondary. One of its themes is the misperception of events by political elites; with the exception of William Pitt, surely Anderson's hero in this story, they fail to understand the different meaning of the war and empire for ordinary soldiers and colonial subjects. He thus makes cultural issues the heart of the book. Military and political elites play a dramatic role in the narrative, but causation for Anderson- and here he points to important newer developments in military and diplomatic history-is to be found in the culture of everyday life.70 In making this point, he not only offers an important interpretation of the war (building in part on his previous book on Massachusetts soldiers), he also reveals the empire to be less solid, more a matter of continuous negotiation, than historians often consider such entities, whether empires or nations or states.71 MORE EFFECTIVELY THAN ANDERSON, Ira Berlin, referring to the earliest history of Afro-European North America, and Daniel T. Rodgers, addressing the early twentieth century, incorporate the Atlantic, or at least the North Atlantic, into their narratives of American history. Berlin and Rodgers write very different kinds of history and focus on different periods. Berlin's is a social history, while Rodgers has written an intellectual history, or, perhaps, a history of political culture. Yet both Berlin and Rodgers recognize the complex webs that route movements-of people, of ideas, of money, of things-in the Atlantic world. The transnational terrains that Berlin and Rodgers evoke establish larger and truer frames for national histories than do notions of bounded and self-contained regions or nations. The first section of Berlin's Many Thousands Gone, a portrait of the Atlantic littoral, describes a world framed by cities and the sea, little divided by national [[END 02P0009T]] [[START 02P0009T]] 70 Anderson, Crucible of War, 453-54. 71 See Fred Anderson, A Peoples' Army: Massachusetts Soldiers and Society in the Seven Years' War (Chapel Hill, N.C., 1984). AMERICAN HISTORICAL REVIEW FEBRUARY 2002 [[END 02P0009T]] [[START 02P0009T]] 150 Thomas Bender [[END 02P0009T]] [[START 02P0009T]] boundaries, which did not yet organize any of the four Atlantic continents. Berlin's opening tableau describes the emergence of the Atlantic world as an ever- expanding historical terrain, where the African presence is pervasive on the sea and in the cities, including Lisbon, where they made up 10 percent of the population in the sixteenth century. He evokes a world defined by a network of cosmopolitan cities populated by creolized peoples. African people were not only omnipresent, they were often crucial cultural and economic brokers, helping to knit this new world together. Berlin lets go of this powerful frame and image in his later chapters, where he narrows the focus to regional difference within the bounds of British North America. Still, the book's protean beginning remains in the reader's mind, inviting others to realize its narrative logic and moral meaning.72 In Atlantic Crossings: Social Politics in a Progressive Age (1998), Daniel T. Rodgers also achieves a richer historicism by expanding the space of analysis. One small indication is in the subtitle. He refers to "social politics," not the more usual "welfare state." His approach, examining relations in space as well as over time as fields of contingency, makes the welfare state a problematic common term. When he uses the more general and more mobile term "social politics," he effectively historicizes the concept, lineage, and practice of the welfare state. The development of a social politics has other possible paths and outcomes besides evolution into the national welfare state.73 The national welfare state thus becomes a historically and place-specific invention rather than a universal or, worse, the teleological endpoint of American liberal narratives-an endpoint surely upended by the politics of the last quarter of the twentieth century. Following the pioneering work of James T. Kloppenberg, who also assumed a Euro-American context for progressivism and social democracy, Rodgers ap- proaches this age of reform as at once a transnational and national issue.74 A variety of reforms-from urban planning to social insurance to regulation of capitalism- are examined as products both of general, transnational ideas and of particular, national political cultures. The complex narratives thus developed by Rodgers and Kloppenberg-ones that recognize, especially in the case of Rodgers, the historicity of the balance between national and transnational-are a major advance in the narrative synthesis of a national history. Both Rodgers and Kloppenberg impress on the reader that ideas could cross the Atlantic in either direction. This is salutary; American intellectual history is too often thought by Europeans and Americans as well to be either insignificant or derivative, not quite up to equal participation in an international world of ideas. This common point is handled differently in each book. While Kloppenberg notes [[END 02P0009T]] [[START 02P0009T]] 72 One hopes this extension of the historiographical terrain will continue and that connections as well as comparisons will be made between the North Atlantic and the South Atlantic and between the Atlantic slave trade and the slave trade that turned to the east, to the Muslim empires of the Mediterranean and today's Middle East. Big as it is, the Atlantic does not capture the logic and dimensions of slavery in this era. 73 See, for example, the argument (somewhat dependent on Rodgers's work) in Thomas Bender, "Cities, Intellectuals, and Citizenship in the United States: The 1890s and 1990s," Citizenship Studies 3 (1999): 203-20. 74 Daniel T. Rodgers, Atlantic Crossings: Social Politics in a Progressive Age (Cambridge, Mass., 1998); James T. Kloppenberg, Uncertain Victory: Social Democracy and Progressivism in European and American Thought, 1870-1920 (New York, 1986). AMERICAN HISTORICAL REVIEW FEBRUARY 2002 [[END 02P0009T]] [[START 02P0009T]] Strategies of Narrative Synthesis in American History 151 [[END 02P0009T]] [[START 02P0009T]] direct interaction, he seems more interested in demonstrating a homological relation or a kind of convergence. Rodgers, by contrast, focuses on the specific transit of ideas and emphasizes the way intellectuals and reformers on either side of the Atlantic drew selectively on these ideas, depending on personal taste and local circumstance. The result is a fundamental and valuable reorientation of the way we might understand intellectual history. The conceptual opening they have created invites a yet more radical under- standing of the territory and movement of ideas. Let me go back to the title of Rodgers's book. I think that "Atlantic Crossings" projects too narrow an under- standing of the implications of the book. It emphasizes the movement of people and ideas back and forth across the Atlantic. To that extent, it recalls a much older Anglo-American historiography of "trans-Atlantic influences."75 Rodgers goes well beyond this historiography in showing that, in important respects, Europe was partly Americanized and the United States was partly Europeanized by the phenomena he describes. But his really important accomplishment is to get away from the "influence" model, to displace the linear A to B notion of intellectual history. But he could have gone farther yet. There is more to the circulation of ideas than this framing recognizes. It is more than an Atlantic crossing, more than a link between Western Europe and the United States. The whole Atlantic, South Atlantic as well as North Atlantic, and, indeed, increasingly, parts of the Pacific world better describe the extent of the intellectual network his book evokes. In regard to urban development and reform, an important theme in Rodgers's book, it is clear that there is a global conversation at work. Rather than the linearity of steamship crossings (the dustjacket illustration) between the port cities of Western Europe and New York, I imagine a Great Bazaar of urban ideas, technology, and aesthetics hovering over the Atlantic, with many traders and buyers. This exchange is not, of course, symmetrical, and that itself is an issue, but participation was nearly global in 1900. Progressive ideas, especially those dealing with urban reform and technologies, traveled through many circuits and with different voltage, but nearly the whole world was connected, not only Western Europe and the United States. Simply look at the cities of Eastern Europe, Latin America, parts of Africa, Central and East Asia. Surely, they were part of an international conception of urbanism-and of urban commercial culture. The remnants of the era make it clear that New York and Chicago, no less than Lyons, Cairo, Buenos Aires, or Shanghai, were local instances of a global process of city-making. THESE LAST COMMENTS SUGGEST what I take to be the next challenge of narrative synthesis. But before I conclude, let me briefly review what has been accomplished by the cohort of synthetic histories considered here. These books reveal, even verify, the capacity of narrative synthesis to achieve inclusion and to respect issues of identity. Moreover, it seems possible in synthetic narratives to combine structure [[END 02P0009T]] [[START 02P0009T]] 75 See Frank Thistlethwaite, The Anglo-American Connection in the Early Nineteenth Century (Philadelphia, 1959). AMERICAN HISTORICAL REVIEW FEBRUARY 2002 [[END 02P0009T]] [[START 02P0009T]] 152 Thomas Bender [[END 02P0009T]] [[START 02P0009T]] and agency and to consider causal explanation without sacrificing the explication of subjective meaning-and vice versa. The volumes here examined reveal many narrative strategies and quite different relations to a wider reading public. There is no single model, and no one volume (yet) does all the things we might fairly expect in a realized synthesis. In addition, these books, both in what they do and do not do, suggest to me the value of embracing a narrative core that is a more explicit and deeper exploration of democracy and difference, freedom and empowerment, contest and justice. Such a focus promises a sharper analytical history, one more historical and less susceptible to teleology, whether of modernity or anything else. It seems plausible to propose that a wider canvas, a supranational context, may in fact enhance the examination of these issues. The work of Hine and Faragher, Berlin, Gordon, and Rodgers in particular enables one to imagine an even more radical synthesis of national history, one that operates on multiple geographical scales, from narratives smaller than the nation to supra-national ones-thus identifying the nation as a product of history as well as an object of historical inquiry. Such a framing of national history will increase awareness of the complexity of the multiple axes of historical interaction, causation, and identity formation. While I mean these concluding comments to suggest an ambitious new agenda for the discipline, we must not overlook an already existing and compelling example. Decades ago, David Brion Davis embarked on a multivolume history that considered all these issues. He brought them together in his majestic synthesis that explores slavery and freedom in the Atlantic world, a history of nearly global reach that is also-and I emphasize this fact-a history of the United States.76 My point, then, is that such histories can be written, have been written, and I trust that more will yet be written. The present moment seems especially propitious for such histories. The relation of the nation to both subnational and transnational solidarities is very much in question. It is a public concern as well as an object of interdisciplinary scholarly inquiry. Historians surely have an open invitation to rethink the boundaries of national histories.77 Colonial historians have been moving in this direction for some time, redefining their field as the Atlantic world long before the globalization talk. Likewise, Rodgers and Ian Tyrrell, both of whom work on the modern period, moved in this direction fairly early and for a different reason: their concern about the claims of American exceptionalism.78 With these various concerns at work, we may fairly expect a movement of American historians and other historians as well toward a wider sense of their fields. National histories will not be so firmly bounded, and the assumption of their national autarky will be softened by the recognition that national histories are [[END 02P0009T]] [[START 02P0009T]] 76 David Brion Davis, The Problem of Slavery in Western Culture (Ithaca, N.Y., 1966); The Problem of Slavery in the Age of Revolution, 1770-1823 (Ithaca, 1975), with the final installment yet to come. 77 See Bender, Rethinking American History in a Global Age; and Thomas Bender, The La Pietra Report (Bloomington, Ind., 2000), also available on the World Wide Web at www.oah.org/activities/ lapietra/index.html. 78 Ian Tyrrell, "American Exceptionalism in an Age of International History," AHR 96 (October 1991): 1031-55; Daniel T. Rodgers, "Exceptionalism," in Anthony Molho and Gordon S. Wood, eds., Imagined Histories: American Historians Interpret the Past (Princeton, N.J., 1998), 21-40. AMERICAN HISTORICAL REVIEW FEBRUARY 2002 [[END 02P0009T]] [[START 02P0009T]] Strategies of Narrative Synthesis in American History 153 embedded in yet larger histories. And all of this will demand yet more ambitious strategies of narrative synthesis. Thomas Bender is University Professor of the Humanities and Professor of History at New York University. His scholarship has been in the broad domain of cultural history, particularly studies of cities, intellectuals, and, most recently, the history of scholarly disciplines. His books on these themes include Toward an Urban Vision (1975), New York Intellect (1987), and Intellect and Public Life (1993), as well as The Unfinished City: New York and the Metropol- itan Idea (forthcoming). He has a longstanding interest in the larger framings of American history that dates from his Community and Social Change in America (1978) and continued in his article "Wholes and Parts: The Need for Synthesis in American History," Journal of American History (1986), which provides the starting point for this essay. His thinking on this topic also derives in part from his work on the OAH-NYU project that resulted in the La Pietra Report (2000), which he authored, and Rethinking American History in a Global Age (2002), which he edited. AMERICAN HISTORICAL REVIEW FEBRUARY 2002 [[END 02P0009T]]
Link: http://www.jstor.org/stable/10.1086/532101

Journal Title: The American Historical Review
Publisher: American Historical Association
Issue: 587015
Date: April 2003
Author(s): Elbourne Elizabeth
Abstract: [[START 03X0760F]] Review Essays Word Made Flesh: Christianity, Modernity, and Cultural Colonialism in the Work of Jean and John Comaroff ELIZABETH ELBOURNE "IN THE BEGINNING WAS THE WORD, and the word was made flesh and dwelt among us," as the first chapter of the Book of John proclaims in a text often read at Christian Easter celebrations. The text might be taken as a something of a leitmotif of the first two volumes (of a projected three) of Jean and John Comaroff's brilliant and rightly influential series, Of Revelation and Revolution.1 The first two volumes, Christianity, Colonialism, and Consciousness in South Africa and The Dialectics of Modernity on a South African Frontier, explore the nineteenth-century encounter between British Protestant Nonconformist missionaries and the southern Tswana in a region that is now in the northern part of the Republic of South Africa. The Comaroffs attempt, however, to do far more than merely describe a series of relatively small-scale historical events. They are interested in missionaries above all because of their complex relationship to "modernity," which the Comaroffs see in turn as tightly linked to a particular phase of European colonialism. The title of the second volume, "The Dialectics of Modernity," suggests as much. Most European missionaries tried hard to function as agents of cultural change-of "civilization" in early nineteenth-century missionaries' own terms, implicitly casting the Tswana as "savage" and thereby laying out one of the key dialectical oppositions of colonial- ism, which would function as a justification for dispossession. Some Tswana interlocutors adapted some elements of "Christian behavior," the Comaroffs argue, but many others demonstrated resistance to the hegemony of British colonialism in part by resisting the colonization of their everyday lives. The nineteenth-century Protestant project to remake the world, of which the Nonconformist missionaries of southern Africa were important proponents, is thus linked by the Comaroffs forward to colonialism and to contemporary globalization, and backward in time to Part of this article was presented in a much earlier version at the Twentieth Anniversary Conference of the Journal of Southern African Studies, York, 1994; I would like to thank the participants as well as those who subsequently commented helpfully, including David Maxwell, Norman Etherington, Ed Wilmsen, and Paul Landau. For reading the current essay, my particular thanks to Catherine Desbarats, Eric Jabbari, James Ron, and Michael Wasser, as well as to Tim Rowse, Desley Deacon, Ann Curthoys, and John Docker for helpful suggestions. I am of course solely responsible for the content. The research for this essay was supported by the Social Sciences and Humanities Research Council of Canada. 1 Jean Comaroff and John L. Comaroff, Of Revelation and Revolution, Vol. 1: Christianity, Colonialism, and Consciousness in South Africa (Chicago, 1991), and Vol. 2: The Dialectics of Modernity on a South African Frontier (Chicago, 1997). 435 [[END 03X0760F]] [[START 03X0760F]] Elizabeth Elbourne the emergence of capitalism. Missionaries were, in effect, agents of a first wave of globalization. The missionary movement was an early exemplar of a transnational global movement, while the intellectual claims of missionaries to universality paralleled the modernist claims of a globalizing colonialism. The struggles over the texture and composition of everyday life that took place on the frontiers of colonial society in nineteenth-century southern Africa therefore tell us something not only about the nature of colonialism but also about modernity and its considerable discontents, as well as about the resistance of the colonized to the European colonial project. In this sense, a quest for origins informs the narrative structure of both books.2 Indeed, one of the reasons that this seminal text engages us so closely is its concern with the narrative of dispossession and resistance, with a beginning and therefore, implicitly, some hope for an end-an only ambivalently postmodern narrative, in fact, despite some alarm in southern Africanist circles over Of Revelation and Revolution as a postmodern nail in the coffin of materialist history.3 This focus lends moral urgency to the Comaroffs' consideration of the distant initial encounters between white missionaries and the southern Tswana in the early nineteenth century. Volume 2, for example, opens with a striking vignette: Tswana soldiers refuse to defend the white regime in 1994, as Afrikaner patriots launch a last-ditch raid on Bophuthatswana. As homeland structures crumble around them as they write, the Comaroffs acknowledge that endings and beginnings are never entirely neat. "And yet in many respects, the narrative of Tswana colonization had completed itself, finally running its course from Revelation to Revolution."4 Doubtless the authors would now adopt a less utopian position, but their enthusiasm for revolution and for endings is important, and typical of South African historical writing from the decades before the end of apartheid.5 2 Catherine Desbarats, "Essais sur quelques elements de l'6criture de l'histoire am6rindienne," Revue d'histoire de l'Ameriquefranqaise 53, no. 4 (Spring 2000): 491-520, provides an interesting model, inspired among others by Paul Ricoeur, Hayden White, and Kerwin Lee Klein, for the reading of various historical approaches to the colonial encounter as forms of narrative romance, given the inescapable narrativity of the historical text. Susan Newton-King, also drawing on Ricoeur, similarly reflects on the inescapable imposition of an artificial order on colonial encounters by the historian of colonialism. Newton-King, "Introduction," Masters and Servants on the Cape Eastern Frontier, 1760- 1803 (Cambridge, 1999). See also Kerwin Lee Klein, Frontiers of Historical Imagination: Narrating the European Conquest of Native America, 1890-1990 (Berkeley, Calif., 1997); Hayden White, The Content of the Form: Narrative Discourse and Historical Representation (Baltimore, 1987); Paul Ricoeur, Temps et recit, 3 vols. (Paris, 1985-87). 3 Meghan Vaughan, "Colonial Discourse Theory and African History, or Has Postmodernism Passed Us By?" Social Dynamics 20, no. 2 (Summer 1994): 1-23; David Bunn, "The Insistence of Theory: Three Questions for Meghan Vaughan," Social Dynamics 20, no. 2: 24-34; Clifton Crais, "South Africa and the Pitfalls of Postmodern," South African Historical Journal, no. 31 (1994): 274-79; Leon de Kock, "For and Against the Comaroffs: Postmodernist Puffery and Competing Conceptions of the 'Archive,'" South African Historical Journal, no. 31: 280-89. These authors take a variety of positions on the issues of whether or not the Comaroffs are postmodern and whether or not the rise of postmodernism in post-apartheid South African academic historical scholarship has been a positive development in a field that was previously (and in many ways still is) passionately materialist in approach. 4 Comaroff and Comaroff, Of Revelation and Revolution, 2: xiii. 5 The original title of the series was reportedly From Revelation to Revolution, planned at a time before the release of Nelson Mandela. In a recent conversation with Homi Bhabha, however, John Comaroff is considerably less sanguine about the end of apartheid in South Africa and popular enthusiasm for Mandela outside South Africa, which he sees as a last gasp of modernist optimism in AMERICAN HISTORICAL REVIEW 436 APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] Word Made Flesh In a similar vein, at the heart of Volume 1 is a crucial chapter, "Through the Looking Glass: Heroic Journeys, First Encounters." This chapter sets out to explore "the initial meeting of two worlds, one imperial and expansive, the other local and defensive."6 In marvelously evocative detail, the authors describe the initial entry of envoys of the London Missionary Society (LMS) in 1816 into the Tswana capital, Dithakong (seen by the missionaries themselves as a sacred journey into the land of Satan), a subsequent meeting, and the complex negotiations that took place throughout over the terms of the mission. A key metaphor is furnished by the mirror that the LMS envoy John Campbell presented as a gift to the Tswana chief, Mothibi, symbolizing the Western effort to reconfigure Tswana consciousness and the Tswana notion of the self. These initial encounters prefigured the colonial encounter to come: "the square enclosure and all that 'took place' at the center of the most public of Tswana spaces was ominous, foreshadowing a methodical reconstruction of their symbolic map."7 The Christian missionary project, this chapter further suggests, was from the start central to the creation of the dialectical oppositions of colonialism, ironic in view of its claim to erase difference. For the Comaroffs, the colonization of the Tswana thus began (although it certainly did not end) with the word, in the sense both of Bible and of cultural text, with the advent of white Protestant missionaries and their claims to possess the revealed divine word-albeit a word made flesh, clothed in material power. The roots of colonization were in a series of knowledge claims and a set of hegemonic cultural discourses, which would bolster the later seizure of land and of labor. Many scholars have explored the linkage between knowledge claims and colonial power, an issue that has long lain at the heart of postcolonial scholarship and that occupies an increasingly central place in the study of imperialism from a diversity of perspectives.8 Nonetheless, Of Revelation and Revolution furnishes a particularly influential and important statement of the position, in part because it provides a great deal of flesh on the bones of a theoretical model of cultural colonialism. The work moves from the field of discourse alone to examine in great detail concrete material struggles over the remaking of everyday life, including Tswana efforts to resist cultural colonialism. More controversially, perhaps, Of Revelation and Revolution also attempts to make explicit the links in southern Africa between a postcolonial setting. Homi Bhabha and John Comaroff, "Speaking of Postcoloniality, in the Continuous Present: A Conversation," in David Theo Goldberg and Ato Quayson, eds., Relocating Postcolonialism (Oxford, 2002). 6 Comaroff and Comaroff, Of Revelation and Revolution, 1: 171. 7 Comaroff and Comaroff, Of Revelation and Revolution, 2: 182. 8 Among many recent discussions of colonialism and European knowledge claims, see Ato Quayson and David Theo Goldberg, "Introduction: Scale and Sensibility," and Benita Parry, "Directions and Dead Ends in Postcolonial Studies," in Goldberg and Quayson, Relocating Postcolo- nialism, xi-xxii and 66-81; Michael Adas, "From Settler Colony to Global Hegemon: Integrating the Exceptionalist Narrative of the American Experience into World History," AHR 106 (December 2001): 1692-1720; various essays in Catherine Hall, ed., Cultures of Empire: Colonizers in Britain and the Empire in the Nineteenth and Twentieth Centuries (Manchester, 2000); Gyan Prakash, "Who's Afraid of Postcoloniality?" Social Text 49 (Winter 1996): 187-203; Prakash, "Subaltern Studies as Postcolonial Criticism," AHR 99 (December 1994): 1475-90. On the reconfiguration of African history, see Frederick Cooper, "Conflict and Connection: Rethinking Colonial African History," AHR 99: 1516-45. AMERICAN HISTORICAL REVIEW 437 APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] Elizabeth Elbourne political, economic, and cultural colonialism-fields the authors argue are in any case impossible to disaggregate.9 The programmatic claims that lend Of Revelation and Revolution its force also, however, cause some interesting tensions in the book. The need to make linkages and the Comaroffs' explicit commitment to the exploration of large-scale processes lead the authors to oversimplify in places. Not only that, but the imperatives of a dialectical method push the Comaroffs at times (despite their parallel stress on indeterminacy and their very explicit engagement with the costs and benefits of a dialectical analysis, especially in Volume 2) into tighter methodological corners than they might themselves like. The links between early nineteenth-century cultural colonialism and late nineteenth-century political colonialism are not as direct or as ontologically indissoluble as the Comaroffs assume they are, while the relationship of "modernity" to colonialism furnishes matter for debate, with considerable contemporary implications. The very boldness of the Comaroffs' arguments has indeed contributed to a mixed reception among scholars of southern African history and of religion in Africa, with some enthusiastically welcoming the methodological innovation of the Comaroffs and others casting doubt in a number of ways. In the second volume of the series, the Comaroffs seem to me to have backed down somewhat from some of their bolder claims, despite their spirited engagement with the critics. This in itself provides an interesting case study of the evolution of ideas during a turbulent decade in South African history. In what follows, I would like to engage with this important work in several ways. First, I want to lay out my understanding of the theoretical guidelines in the opening volume, with particular attention to the issue of hegemony and power. Second, I want to provide an alternate reading of the opening encounters between Tswana and missionary, focusing on other intermediaries and on the fact that, even before the advent of European missionaries, the region was already affected by colonialism. I shall use this example to ask whether a dialectic model does not in some ways oversimplify complicated situations and make it hard to account for fudging across the fault lines. I shall further ask whether the result is not a rather muted account of individual agency and an attenuated depiction of the multiple uses of mission Christianity, both as language and as practice. This is not, however, to deny the latent authoritarian potential of much missionary activity, particularly in a colonial context. Third, I also want to gesture, albeit sketchily, toward some issues associated with narrative and chronology, suggesting that the schematic narrative about "modernity," industrialization, and globalization that undergirds both volumes, though provocative and important, also offers a number of hostages to fortune. These include an undue stress on the capacity of missionaries to induct converts into the global economy by changing their consciousness; rather, I see converts struggling to adapt to an overpowering global economy, among other things by trying to use Christianity in a variety of ways, with greater or lesser degrees of success. Having said all that, does this fact-mongering matter?-What are the Comaroffs doing that might go beyond reading the content of particular 9 Colonialism was simultaneously a "process in political economy and culture," and these dimensions were "indissoluble aspects of the same reality, whose fragmentation into discrete spheres hides their ontological unity." Comarofff and Comaroff, Of Revelation and Revolution, 2: 19. AMERICAN HISTORICAL REVIEW 438 APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] Word Made Flesh archives? Throughout, I want to take up some concerns of African historians and anthropologists with questions of narrative, voice, and agency in Of Revelation and Revolution. THE INITIAL CHAPTER OF THE FIRST VOLUME is a careful theoretical exposition. Although the authors rather cheerfully direct those with little stomach for theoretical discussions to skip theirs and, en bon bricoleur, to pick up the narrative at a later point, the opening discussion of anthropological concepts is in fact crucial for an understanding of what both this book and its later companion seek to accomplish. I would accordingly like to pause upon it. The stated goal of the work is to present an anthropology of the "colonial encounter," in this case between British Nonconformist missionaries and the southern Tswana, with the larger implication that the missionaries acted as the cultural arm of colonialism, while the dilemmas of the Tswana in their confrontations with colonialism mirrored, if they obviously did not precisely reproduce, the experience of other colonized African groups in South Africa. The Comaroffs state that they hope that their discussion of this particular mission will accomplish three other things: to anticipate later modes of consciousness and struggle in South Africa; to look at an example of historical processes that were happening across Africa and indeed much of the non-Western world; and to examine analytic issues to do with the "nature of power and resistance." With reference to this latter objective: How, precisely, were structures of inequality fashioned during the colonial encounter, often in the absence of more conventional, more coercive tools of domination? How was consciousness made and remade in this process? ... How were new hegemonies established and the "ground prepared," in [Antonio] Gramsci's phrase, for formal European political control? ... Even more fundamentally, how are we to understand the dialectics of culture and power, ideology and consciousness that shape such historical processes?'1 From the vantage point of 1991, the Comaroffs placed their project into a historiographical framework that has since changed considerably, in no small part due to their own work."1 At the time, the Comaroffs castigated anthropologists for 10 Comaroff and Comaroff, Of Revelation and Revolution, 1: 6. 11 Among many possibilities, some works of particular importance to southern Africa include Paul Stuart Landau, The Realm of the Word: Language, Gender and Christianity in a Southern African Kingdom (London, 1995); Henry Bredekamp and Robert Ross, eds., Missions and Christianity in South African History (Johannesburg, 1995); Pier M. Larson, "'Capacities and Modes of Thinking': Intellectual Engagements and Subaltern Hegemony in the Early History of Malagasy Christianity," AHR 102 (October 1997): 969-1002; Richard Elphick and Rodney Davenport, eds., Christianity in South Africa: A Political, Social, and Cultural History (Berkeley, Calif., 1997); and many other works discussed in David Chidester, Judy Tobler, and Darrel Wratten, Christianity in South Africa: An Annotated Bibliography (Westport, Conn., 1997). The sheer diversity of recent approaches to the history of mission Christianity, a growth field, is impossible to capture in a footnote but is suggested by works such as David Maxwell and Ingrid Lawrie, eds., Christianity and the African Imagination: Essays in Honour of Adrian Hastings (Leiden, 2001); Nicholas Thomas, "Colonial Conversions: Difference, Hierarchy and History in Early Twentieth-Century Evangelical Propaganda," in Hall, Cultures of Empire; Susan Thorne, Congregational Missions and the Making of an Imperial Culture in Nineteenth- Century England (Stanford, Calif., 1999); Peter van der Veer, ed., Conversion to Moderities: The Globalization of Christianity (London, 1996); Robert W. Hefner, ed., Conversion to Christianity: Historical and Anthropological Perspectives on a Great Transformation (Berkeley, 1993); Lamin Sanneh, AMERICAN HISTORICAL REVIEW 439 APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] Elizabeth Elbourne neglecting both the study of colonialism and, more broadly, history itself. Historians paid more attention to missions but in the 1960s and 1970s often focused on the theoretically crude question of "whose side were the missionaries really on?" By the 1980s, mission history had been more fruitfully incorporated into work on such long-term processes as colonial conquest, capitalist expansion, state formation, and proletarianization. The methodological innovation of the Comaroffs in the early 1990s was, however, to underscore how much this new approach was itself limited by its "preoccupation with political economy at the expense of culture, symbolism, and ideology."12 They echoed the 1986 claim of Terence Ranger that most of the historiography of early missions to that point had overestimated the political and economic factors in its expansion-in a manner, according to the Comaroffs, stemming ultimately from oppositions between mind and matter at the ontological roots of our social thought.13 In rejecting a narrowly political-economic approach, the authors believed they could better answer the questions of why it was that missionaries succeeded in effecting broad social, political, and economic changes without substantial material resources (a question that, of course, assumes that this was accomplished by missionaries). What was needed, the Comaroffs claimed, was a study of consciousness: of why people articulated belief in certain things, why they took others for granted, how colonialism and consciousness were inextricably intertwined. It is in this sense that missionaries were most clearly colonial agents: they sought to remake the lifeworld of the Tswana, indeed, to colonize their consciousness. They did not necessarily seek directly and simplistically to incorpo- rate the Tswana into an unequal colonial world: they had dreamed instead of a "global democracy of material well-being and moral merit," in the Comaroffs' phrase.14 Nonetheless, their actions contributed to building an empire of inequality. This claim rests on the additional argument that the missionaries were the products of post-Enlightenment modernity, creations and agents of rationalization in the Weberian sense. Similarly, Tswana interlocutors made a variety of unexpected uses of the evangelical message, and of evangelical attempts to remake their world, again with unpredictable results. In sum, the encounter between colonial evangelism and the southern Tswana can best be described as a "long conversation," a continuing process in the course of which "signifiers were set afloat, fought over, and recaptured on both sides of the colonial encounter."15 Over the course of this conversation, the Tswana came to conceive of themselves as constituting a separate, Translating the Message: The Missionary Impact on Culture (Maryknoll, N.Y., 1989); and V. Y. Mudimbe, The Invention of Africa: Gnosis, Philosophy, and the Order of Knowledge (Bloomington, Ind., 1988). The Currents in World Christianity Project, at the University of Cambridge, has also since 1996 lent considerable impetus to the scholarly study of missions. A longstanding African literature reconsiders missions and the truth claims of missionaries, often from a theological perspective: for example, J. N. K. Mugambi, From Liberation to Reconstruction: African Christian Theology after the Cold War (Nairobi, 1996). Many works by African scholars are less well distributed in the West than they might be, given material constraints. From a wide variety of directions, missionary activity has become a newly invigorated area of research since the 1990s, although some of the more difficult underlying issues are perhaps not adequately discussed in all the literature. 12 Comaroff and Comaroff, Of Revelation and Revolution, 1: 8. 13 Terence Ranger, "Religious Movements and Politics in Sub-Saharan Africa," African Studies Review 29 (1986): 1-69. 14 Comaroff and Comaroff, Of Revelation and Revolution, 1: 12. 15 Comaroff and Comaroff, Of Revelation and Revolution, 1: 17-18. AMERICAN HISTORICAL REVIEW 440 APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] Word Made Flesh reified entity, with a set of "Tswana" customs, or setswana. At the same time, the "forms" of the "European worldview" became inscribed on the "African land- scape": "not only did colonialism produce reified cultural orders, it gave rise to a new hegemony amidst-and despite-cultural contestation."16 Throughout this discussion, the Comaroffs reject the poststructuralist claim that all meanings are equally tenuous and open to contestation, regretting the episte- mological hypochondria and consequent intellectual immobility to which postmod- ern critiques have given rise in academia-even as the authors uphold some of the central insights of such critiques, notably their insistence that the indeterminacies of meaning and action be addressed by scholars.17 What poststructuralists cannot address is the basic question of how some meanings get widely accepted over significant periods of time by those against whose interest it is to believe them. This is the problem of hegemony, raised by Gramsci (however sketchy his discussion in the Prison Notebooks) and developed by many social theorists.18 The Comaroffs offer a solution, though over-schematic in the literal sense of the word. They see human consciousness as existing on a spectrum from "hegemony" to "ideology." At the hegemony end of the spectrum, one finds the taken-for-granted inscribed in everyday life-those beliefs that are not questioned because they are not even noticed as beliefs. At the other end, one finds articulated ideology, which is available for debate and which often tries to bring into consciousness the hegemonic beliefs of earlier stages. Culture in general is the "space of signifying practice, the semantic ground on which human beings seek to construct and represent themselves and others-and hence, society and history."l9 Somewhat oddly, hegemonic concepts are described as "constructs and conventions that have come to be shared and naturalized through a political community," while ideology is "the expression and ultimately the possession of a particular social group, although it may be widely peddled beyond."20 This psychological structure seems artificial and unwieldy; it is unclear why the province of the hegemonic idea should be the political community (a tricky concept to define in any case), while ideology is described not only as the product of communities (rather than at least sometimes of individuals) but as the province of the social rather than, say, political or even self-consciously intellectual groupings. The definition of the political is murky here, as it is throughout the book, despite (even sometimes because of) the painstaking effort of the authors to demonstrate the deeply political nature of the everyday stuff of life; what is lacking here and elsewhere is a willingness to limit and define the nature of the political in such a manner as to make it meaningful to call something political in the first place. Be that as it may, this construction of group political psychology permits the Comaroffs to draw conclusions that are critically important for their overall project. Indeed, the reconstruction of struggles over the stuff of everyday life that takes pride of place in the second volume depends ultimately on this theoretical 16 Comaroff and Comaroff, Of Revelation and Revolution, 1: 18. 17 Comaroff and Comaroff, Of Revelation and Revolution, 1: 17. 18 Antonio Gramsci, Selections from the Prison Notebooks of Antonio Gramsci, Quentin Hoare and Geoffrey Nowell-Smith, trans. (New York, 1991). 19 Comaroff and Comaroff, Of Revelation and Revolution, 1: 21. 20 Comaroff and Comaroff, Of Revelation and Revolution, 1: 24, my emphases. AMERICAN HISTORICAL REVIEW 441 APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] Elizabeth Elboume structure. Given the place of hegemony and ideology on an ever-changing spectrum, the two are constantly fluid; meanings are always being made and remade, as ideology challenges hegemony to reveal itself, and it is in the inchoate, fluid space between hegemony and ideology that human consciousness is at its most creative. Given that hegemony is constructed largely through the "assertion of control over various modes of symbolic production: over such things as educational and ritual processes, patterns of socialization, political and legal procedures, canons of style and self-representation, public communication, health and bodily discipline and so on," the realm of "symbolic production" is (presumably) political because it is a site for power struggles. This means both that the "symbolic production" is political and that resistance to modes of symbolic production that generate hegemony is political. Modes of resistance run across as wide a spectrum as modes of control, with at one end organized protest and other movements readily recognized as political by the West; at the other end are "gestures of tacit refusal and iconoclasms, gestures that sullenly and silently contest the forms of an existing hegemony."21 It is thus in this light that missions must be seen. They sought to extend hegemonic control over indigenous peoples by changing their worldviews to a point that new ways of behaving and seeing the world were completely internalized. Resistance to the specific forms of Christianity was also resistance to the message behind the signs. In the purest sense, resistance to Christian forms was resistance to the content of capitalism and to the global capitalist system; this is indeed a critical plank of Jean Comaroff's fascinating (if not uncontroversial) reading of African independent churches as quintessentially subversive because they appropriated and yet subverted Christian forms, in her important 1985 study Body of Power, Spirit of Resistance.22 Christian missions must also be re-read. Their gestures and ritual must be analyzed in order to see how missionaries were attempting to change far more than religious allegiance, acting as emissaries of modernity and economic transfor- mation. Finally, conversion was inextricably political, and as such a suitable site for political competition between colonizers and the colonized. The extremely rich remainder of this book and its successor volume work out the implications of these theoretical positions through a quite brilliant analysis of the nineteenth-century "colonial exchange" between the southern Tswana and the Nonconformist missions to them run first by the London Missionary Society (pioneers in the field) and then by their later-arriving brethren, the Wesleyan Methodist Missionary Society. An additional important project of the authors throughout this study is to demonstrate the importance of an imagined Africa to the British sense of themselves and more broadly to the construction of modernity. As the Comaroffs argue in Volume 2, as part of a series of seven propositions about colonialism, "colonialism was as much involved in making the metropole, and the identities and ideologies of colonizers, as it was in (re)making peripheries and colonial sub- 21 Comaroff and Comaroff, Of Revelation and Revolution, 1: 31. 22 Jean Comaroff, Body of Power, Spirit of Resistance: The Culture and History of a South African People (Chicago, 1985). Contrast J. M. Schoffeleers, "Ritual Healing and Political Acquiescence: The Case of the Zionist Churches in Southern Africa," Africa 61, no. 1 (1991): 1-25. Schoffeleers sees Zionist healing churches as not necessarily subversive of the established order and sometimes supportive of it. AMERICAN HISTORICAL REVIEW 442 APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] Word Made Flesh jects."23 In particular, in developing the theme of Africa as a "negative trope in the language of modernity" in Volume 1, the Comaroffs were among the most influential of scholars to introduce into the history of missionary activity in South Africa the postcolonialist concern with the construction of the colonial or minority "other" as a means for self-construction on the part of the person doing the defining.24 Despite their influence on many literary scholars, in Volume 2 the Comaroffs ironically confess themselves "uneasy with most literary critical ap- proaches to colonialism," eschew a vulgar Hegelian approach, and stress that they prefer to focus on "selves" and "others" in the plural; we shall return to this issue. A final critical point is that the authors see the interaction between missionary and Tswana as a form of dialectic between two key groups of interlocutors, dependent on the notion of difference. In the second volume, the Comaroffs acknowledge with more force than in Volume 1 the existence of overlap on the ground, and they reemphasize that the idea of difference was created by the dialectical process, despite some merging of lifeways on the ground and the mutual influence of Tswana and British. Note their comment that "neither 'the colonizer' nor 'the colonized' represented an undifferentiated sociological or political reality, save in exceptional circumstances."25 Since the end product of the colonial encounter was so clearly the production of difference and a series of deeply embedded dialectical oppositions, the Comaroffs nonetheless argue that this is the most productive optic through which to view the early nineteenth-century encounter between European mission- aries and Africans. This model is furthermore essential to their theoretical account of the formation of hegemony. ONE OF THE THINGS I HAVE FOUND MOST PERPLEXING about the work of the Comaroffs is, nevertheless, the question of the extent to which it is appropriate to describe the Tswana encounter with Christianity as a form of dialectic. This question implies the ancillary question of who the agents of the dialectic were at given moments. On the face of it, these are tendentious concerns, since colonialism was so clearly in many ways a dialectic between colonized and colonizer, just as colonialism clearly generated reified views of colonizer and colonized alike. Missionaries themselves usually understood their activities in dialectical terms. Yet I think one can ask whether a dialectical approach to the history of Christianity in colonial contexts 23 Comaroff and Comaroff, Of Revelation and Revolution, 2: 22. 24 Comaroff and Comaroff, Of Revelation and Revolution, 1: 86. Those influenced by the Comaroffs in this respect include David Chidester, Savage Systems: Colonialism and Comparative Religion in Southern Africa (Charlottesville, Va., 1996); Leon de Kock, Civilising Barbarians: Missionary Narrative and African Textual Response in Nineteenth-Century South Africa (Johannesburg, 1996); Doug Stuart, "'Of Savages and Heroes': Discourses of Race, Nation and Gender in the Evangelical Missions to Southern Africa in the Early Nineteenth Century" (PhD dissertation, Institute of Commonwealth Studies, University of London, 1994). This approach of course represents the concerns of many scholars of the British Empire and the related construction of British identity. Edward W. Said, Orientalism (New York, 1978; 2d edn., 1996); Henry L. Gates, ed., Race, Writing and Difference (Chicago, 1986); Mary Louise Pratt, Imperial Eyes: Travel Writing and Transculturation (London, 1992); Linda Colley, Britons: Forging the Nation (New Haven, Conn., 1992); Ann Stoler and Frederick Cooper, eds., Tensions of Empire: Colonial Cultures in a Bourgeois World (Berkeley, Calif., 1997), including Stoler and Cooper, "Rethinking a Research Agenda." 25 Comaroff and Comaroff, Of Revelation and Revolution, 2: 24. AMERICAN HISTORICAL REVIEW 443 APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] Elizabeth Elbourne does not fail to capture some aspects of social and political reality. This is above all because of the rapidity with which Christianity was out of the hands of the missionaries and settlers who brought it, the corresponding importance of non- Europeans in the spread of Christianity, the multiplicity of uses to which diverse interest groups of all ethnicities put Christianity as both a language and a practice, and the political and cultural complications of regions with multiple power players. These issues are brought out by a re-reading of the opening encounters between missionaries and Tswana that occupy so key a role in the first volume of Of Revelation and Revolution. I should add that I made similar comments about the opening phases of the mission in an unpublished conference paper after the publication of Volume 1. The Comaroffs respond generously to this paper in Volume 2, as they do to a number of other critics, using the occasion to clarify and amplify their understanding of a dialectical approach. I do not want to beat a dead horse. Nonetheless, I think there are some useful differences of interpretation at stake, and so will abuse the Comaroffs' patience by briefly recapitulating a potential alternate reading of these opening gambits, before returning to the wider issue of different approaches to mission history.26 Let me first make a comment about regional issues. The lands of the southern Tswana were disrupted by colonialism, drought, hunger, and regional conflict well before the formal advent of missions. Furthermore, as Johannes du Bruyn has underscored, the lands inhabited by the southern Tswana were so profoundly affected by the Cape Colony to the south that it is problematic to frame a discussion of cultural colonialism primarily in terms of Europe and the Transvaal. In particular, the colonial firearms frontier moved with great speed, was highly destructive, and was arguably more important earlier than the Comaroffs suggest. Many different armed bands, some of them ethnically mixed, decimated peaceful groups in conflict situations exacerbated by hunger.27 Arguments about the regional context for evangelical missions to the Tswana are also implicit in a much wider body of literature about the so-called mfecane (or difaqane)-terms that have been much disputed by historians. Traditionally, the mfecane was a term given to the widespread wars, famines, and refugee movements that shook (and temporarily depopulated) much of the interior of southern Africa in the early nineteenth century, the impact of which on the Tswana the Comaroffs date from 1822. There is no space here to explore that debate, although it will be helpful to know that a 26 My re-reading of the opening encounter is based on my own work on LMS archives, which I consulted primarily with the aim of writing about contestation over the uses of Christianity within the Cape Colony and with a focus on Khoesan not Tswana uses of Christianity. It seems to me fruitful, however, to unite diverse perspectives on a very complex subject. Elizabeth Elbourne, Blood Ground: Colonialism, Missions and the Contest for Christianity in the Cape Colony and Britain, 1799-1853 (Montreal, 2002). There were four LMS delegations to the Tswana to establish a mission, not two as the Comaroffs have it. 27 Johannes du Bruyn, "Of Muffled Tswana and Overwhelming Missionaries: The Comaroffs and the Colonial Encounter," South African Historical Journal, no. 31 (1994): 294-309; Comaroff and Comaroff, Of Revelation and Revolution, 1: 275-76. On Tswana views of the firearms frontier, see Robert Moffat to Richard Miles, Lattakoo [Kuruman], December 5, 1827, in Isaac Schapera, ed., Apprenticeship at Kuruman: Being the Journals and Letters of Robert and Mary Moffat, 1820-1828 (London, 1951), 274. Other letters in this collection describe frequent deadly raids throughout the 1820s, in which a wide variety of often ethnically mixed groups preyed on one another. On Cape influence, see also Johannes du Bruyn, "James Read en die Thlaping, 1816-1820," Historia 35 (1990). AMERICAN HISTORICAL REVIEW 444 APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] Word Made Flesh critical issue is whether or not covert slave trading from the Cape Colony and Portuguese territories was at the root of disruptions that have more traditionally been ascribed to the many conquests of the Zulu kingdom in the region of what is now Natal. The point I want to emphasize here is not only the great disruption in the region but also the plausibility of historian Neil Parsons's argument that Tswana territory had already been subject since the seventeenth century to political unrest and the large-scale movement of populations. Parsons in fact suggests that the roots of disruption and state formation in the area may well lie in destabilization that considerably antedated the 1820s and may in turn be linked in at least some way to eighteenth-century slave trading to the north and the rise of the predatory Cape Colony to the south.28 Scholars also tend to see later Afrikaner settler colonialism in the region as part of the same broad processes. All this calls into question the determinative impact of mission Christianity in an already destabilized region. Maybe political colonialism did precede cultural colonialism after all? How might we need to reconceptualize the Christian/Tswana encounter if we think of it as taking place in some sense in a frontier zone, or even a borderland, with multiple players, already characterized by cultural admixture, politically influenced uses of Christianity, and political turbulence? The Comaroffs are of course sensitive to these hugely important issues. I think nonetheless that they could emphasize regional complexity more and the power of missionary Christianity somewhat less in their discussion of the roots of material change (at both ends of the nineteenth century), as well as pay more attention to the implications for their overall theoretical argument of the fact that Africans tried to experiment in response to very difficult local conditions. It is also important that the missionaries entered as potential power brokers in a turbulent environment but were initially weak, able to manipulate power if and only if they could make the right alliances. With these types of broad issues in mind, the opening encounters between missionaries and Tswana, so well described by the Comaroffs, might be re-read as conversations between a number of actors. Four LMS delegations traveled between 1813 and 1817 to the southern Tswana settlement known to the missionaries as Lattakoo (later Dithakong) to try to persuade the Tswana to accept missionaries. It is perhaps symbolically appropriate that none of these delegations was exclusively white. In addition to the delegations' African members, even the missionaries themselves included a black West Indian man and a Welsh speaker. Neither, come to that, was the Tswana polity entirely "Tswana." The Thlaping polity was relatively multi-ethnic; the chief Mothibi, for example, was half !Kora (a Khoekhoe-speaking group) and (like others of the chiefly lineage) married a !Kora woman. More significantly, the Europeans were not the only, or even the most important, players promoting an evangelical mission. Key from a Tswana perspective were regional actors, the Griqua (as they 28 Julian Cobbing, "The Mfecane as Alibi: Thoughts on Dithakong and Mbolompo," Journal of African History 29, no. 3 (1988): 487-519; Caroline Hamilton, ed., Mfecane Aftermath (Johannesburg, 1996), including Neil Parsons, "Prelude to Difaqane in the Interior of Southern Africa c. 1600-1822," 323-49; Neil Parsons, "Kicking the Hornets' Nest: A Third View of the Cobbing Controversy on the Mfecane/Difaqane," address to the University of Botswana History Society, Gabarone, Botswana, March 16, 1999 (available online through the University of Botswana History Department web page, at http://ubh.tripod.com/ub/np.htm). AMERICAN HISTORICAL REVIEW 445 APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] Elizabeth Elboume eventually came to be known), some of whom acted as patrons of the early LMS mission to the Tswana. The Griqua were clusters of settlers in the region of Khoekhoe descent, some of whom had white fathers and Khoesan mothers, and many of whom had migrated from the Cape Colony, epitomizing the remaking of identity in the wake of colonialism. Groups spearheaded by Griqua had established regional hegemony through their access to arms and horses. They provided important trade links with the Cape Colony and were sources of trade goods for the Tswana. The Griqua were already using Christianity in a variety of complicated ways, as a token of equality with white settlers, as justification for what Robert Ross has termed "sub-imperialism" with regard to the unconverted Tswana, and indeed as a basis for their reconstituted polities. Alliances with missionaries gave these emergent polities potential access to diplomacy and markets, including the arms trade, in addition to spiritual concerns. Indeed, on the way to Mothibi's settlement, British LMS inspector Campbell had helped compose a formal written constitution for a Griqua group, reflecting the symbolic uses of the language of law. The language of Christianity was already on the loose in the interior, in other words, and subject to interpretation in Griqualand as much as in the seminaries of Europe.29 The (Khoekhoe) !Kora had also been exposed to Christianity and were also competing by the 1820s to obtain guns and horses from the Cape Colony. The decision of Mothibi and his counselors about whether to accept an LMS mission was thus complicated by the fact that the LMS came under the protection of the powerful Griqua Kok clan. During a second LMS delegation to the Tswana (overlooked by the Comaroffs), for example, Adam Kok presented newly arrived missionaries to Mothibi and acted as their translator. Mothibi was anxious not to offend the powerful Kok family, but worried because his own people had since turned against the mission. In fact, he eventually sent these missionaries away altogether. When two missionaries told Mothibi that one of them "wrought in wood, and one that was to come wrought in Iron, that we would do all the work for him in that way that he wanted," Mothibi was pleased and told Kok "he could not think of rejecting those that came with or through the medium of him." When the missionaries pursued the issue of teaching, however, Mothibi worriedly told Kok that "he would not be instructed, and if A. Kok should endeavour to press it sharply upon him, and his refusal cause a variance between them, he said that he would rather take the flight from Lattakoo, with people." Kok had to reassure Mothibi that the Griqua leader would not force the Tswana chief to relocate if the Thlaping 29 This discussion both here and below draws on Robert Ross, Adam Kok's Griquas: A Study in the Development of Stratification in South Africa (Cambridge, 1976); Elizabeth Elbourne and Robert Ross, "Combating Spiritual and Social Bondage: Early Missions in the Cape Colony," in Elphick and Davenport, Christianity in South Africa; Alan Barnard, Hunters and Herders of Southern Africa: A Comparative Ethnography of the Khoisan Peoples (Cambridge, 1992), 156-75, 193-94; Martin Legassick, "The Northern Frontier to c. 1840: The Rise and Decline of the Griqua People," in Richard Elphick and Hermann Giliomee, eds., The Shaping of South African Society, 1652-1840 (Middletown, Conn., 1988), 358-420; Nigel Penn, "The Orange River Frontier Zone, c. 1700-1805," in Andrew B. Smith, ed., Einiqualand: Studies of the Orange River Frontier (Cape Town, 1995); Karel Schoeman, ed., Griqua Records: The Philippolis Captaincy, 1825-1861 (Cape Town, 1996). Mary and Robert Moffat's letters and journals make the station's vulnerability and its reliance on Griqua protection abundantly clear. See Schapera, ed., Apprenticeship at Kuruman. AMERICAN HISTORICAL REVIEW 446 APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] Word Made Flesh refused missionaries.30 Once the Kuruman mission had been established, it depended for its survival on Griqua military protection for many years. If missionaries were initially dependent on Griqua intermediaries, they were also materially dependent for travel and translation on Khoesan hired in the colony. The Khoekhoe and San had long borne the brunt of brutal colonial subjugation and were in many cases more receptive to conversion than groups beyond the Cape Colony. The Comaroffs indeed have a wonderful discussion of the occlusion of such intermediary figures from missionary accounts of putatively solitary heroic jour- neys.31 I would go further than the Comaroffs, however, and suggest that at least some of these companions saw themselves as fellow missionaries. On the first delegation, Campbell was accompanied by a number of Khoesan Christians from the Cape. Their prayers and preaching had made a pilgrimage route of their journey through a country of which they saw themselves as taking spiritual possession. They were active in trying to persuade Tswana individuals to accept missionaries.32 In 1814, a synod of the southern African LMS missionaries had "set aside" in a religious ceremony several men of Khoesan descent to act as LMS agents in the interior, several of whom, including Griqua leader Andries Waterboer, subse- quently played important roles in the politics of Transorangia. Cupido Kakkerlak, a product of Eastern Cape mission schools whose letters reveal a passionate spirituality, also itinerated in the region, attempting, albeit with little success, to evangelize among the !Kora. These men were employed by the LMS. As the Comaroffs point out, the society would devote much energy to reining in and controlling "native agents" after the earliest years of the mission. Nonetheless, evidence from the Cape suggests that there was also considerable evangelical activity by converts who were not formally paid by missionary societies, including elephant hunters such as Hendrik Boesak or long-range wagon drivers. In addition, as mission stations became more like churches and congregations fought for independence from missionary control around the mid-century mark, congregations had more authority, not less. My point is that evidence from elsewhere in southern Africa suggests that Christianity was spread by people with long-range contacts other than missionaries, presumably not necessarily in orthodox form. The central- ity of Khoesan people (and later other Africans) to European-led missions to the Tswana suggests a wider oral evangelical culture that the written records would not completely reflect.33 Be that as it may, the importance of Khoesan agents to the Tswana mission is most clearly exemplified by the fourth delegation to Lattakoo, led by a former 30 Robert Hamilton to LMS Directors, Griquatown, April 28, 1816, London Missionary Society Papers, South Africa Correspondence-Incoming, 6/3/C, Council for World Mission Archives, School of Oriental and African Studies, University of London (hereafter, LMS-SA). See also LMS-SA, 6/3/C: J. Evans, R. Hamilton, and W. Corner to LMS Directors, Griquatown, May 27, 1816; LMS-SA, 6/3/C: R. Hamilton to LMS Directors, Griquatown, November 13, 1816. 31 Comaroff and Comaroff, Of Revelation and Revolution, 2: 78. 32 John Campbell, Travels in South Africa (London, 1815). The full extent of Khoesan missionary activity emerges most clearly from Campbell's unpublished journals, held at the National Library of South Africa, Cape Town. 33 LMS-SA, 5/2/F: "Minutes of the First Conference held by the African Missionaries at Graaff Reinet in August 1814"; V. C. Malherbe, "The Life and Times of Cupido Kakkerlak," Journal ofAfrican History 20 (1979): 365-79; Comaroff and Comaroff, Of Revelation and Revolution, 2: 81, on Robert Moffat's campaign against Kakkerlak. AMERICAN HISTORICAL REVIEW 447 APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] Elizabeth Elbourne carpenter from Essex, James Read, after Mothibi had finally capitulated. Read brought with him an unusually large group of people of varied ethnic origins, mostly Khoesan, including, more problematically, his own Khoekhoe wife, Elizabeth Valentyn, and his pregnant former mistress, a San woman, Sabina Pretorius, whom he claimed to have met by accident on the road. At least ten Khoesan men and six Khoesan women accompanied Read, all of whom were church members and some of whom were "zealous persons."34 It is indeed possible that the Khoesan of the Cape Colony saw this as a Khoesan mission to the Tswana, brokered by their kin among the Griqua. In any case, once Robert Moffat took over the Lattakoo station in 1821 from Read (disgraced for his adultery), he would fight successfully to diminish the influence of the Khoesan group from the Cape Colony, whom he then firmly wrote out of the history of the station. He dismissed several for immorality, despite the resistance, in which women played prominent roles, of members of the group. Moffat also found himself opposed by Griqua factions, many of whom resented his power-mongering presence.35 Before the late 1810s, the earliest LMS agents in southern Africa were not particularly good or even very enthusiastic apostles of capitalist cultural practices, mostly because they were so poor themselves and so looked-down-upon by many respectable members of colonial society. More than a few also tended to believe in dreams, to hear the personal voice of God, or to look for the imminent end of the world. Those missionaries who were closest in time to the Enlightenment, in sum, acted least like the bourgeois agents of respectability described by the Comaroffs as quintessential exemplars of the rationalizing project of modernity. The colonial unrespectability of early missionaries was compounded by the fact that perhaps a third of them married African women before 1817, while several were involved in sexual scandals. Others took high-profile political positions that were unpopular among settlers. The Comaroffs pick up the story as Moffat, in common with many of his fellows, was urgently trying to reclaim the moral high ground and to reinvent the mission as visibly respectable and as focused on "civilization." A lot of this is more about the internal history of the LMS than about African Christianity; we certainly in general need more of the latter and perhaps less of the former. Nonetheless, it argues for the importance of local detail, and for the centrality of fractures within as well as between groups. It also points forward to ways in which converts would later need to perform "civilization" and "respectability" in order to maneuver on the colonial stage, not solely because their consciousnesses had been colonized. From the start, tensions among evangelicals themselves were fueled by anxiety over the rapid removal of Christianity from the control of white missionaries. This tension was arguably innate to a type of evangelical Christianity based on textual interpretation and the notion of divine inspiration, as well as being the product of Tswana reconstruction of Christian forms. Certainly, missionaries soon lost control even of "orthodox" Christianity. Among the northern Tswana, Paul Landau has brilliantly documented the use of Christianity by junior royals to challenge existing authority in the late nineteenth and early twentieth centuries, in ways that escaped 34 LMS-SA, 6/4/A: James Read to Joseph Hardcastle, Bethelsdorp, August 7, 1816. 35 See Schapera, ed., Apprenticeship at Kuruman. AMERICAN HISTORICAL REVIEW 448 APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] Word Made Flesh a series of rather peripheral white missionaries. Among the southern Tswana, Thlaping elites also exploited divisions among missionaries to their own political ends. In 1842, for example, Tswana elite men successfully appealed to LMS superintendent John Philip to fire missionary Holloway Helmore for excessive interference in congregational affairs, including deposing Mothibi's son as a deacon.36 Missionaries to the Tswana experienced other humiliations. The coherent Tswana group targeted by the mission decamped, to be replaced by a more motley group of refugees. The mission was battered by raids from various groups, could not protect its members, and was not successful at all until it started picking up displaced persons in the 1830s. A NUMBER OF QUESTIONS arise from this type of re-reading. At a macro level, the region was already turbulent and populations were mobile, so Christianity scarcely arrived as the harbinger of globalization in anything other than an ideological sense. This raises in turn the thorny and ultimately unanswerable question of whether Christianity would have had the capacity to colonize minds without the prior disruption of material conditions. We are back at the difficult issue of how determinative "culture" is by itself. Perhaps in the end, this rejigging of chronology strengthens the Comaroffs' fundamental argument about the inextricability of "culture" and material struggle. It does nonetheless pose all the more sharply the question of how Christianity-and religious innovation, more broadly defined- functioned in a frontier zone in a manner that was independent of the machinations of white missionaries.37 Also at the "macro" level, the Tswana were not entirely "local," nor were they unused to cultural difference. In a multi-lingual, multi-religious environment, were missionaries really needed to contextualize "Tswana custom"? Missionary papers record Mothibi making distinctions between !Kora, Tswana, and colonial Khoekhoe customs, for example. I would not want to deny the importance of local identity, or to exaggerate the degree of long-range contacts of the southern Tswana, in contrast to the remarkable global reach and global identity claims of the early missionary movement. There are issues of tremendous importance raised by that contrast. But it also seems important that there were other regional interlocutors who were of greater material importance initially to the Tswana than the Europeans, and with whom they already had the kind of cultural interchanges that might have permitted the type of self-consciousness about "Tswana" identity that the Comaroffs see as the fruit of the "long conversation." This is also a way of asking about what the southern African interior looked like before formal European colonialism and whether the communities of the region were really as settled as they appeared. There are echoes here of an older debate about whether the encounter with the "macrocosmic" claims of the "world religions" Christianity and Islam shattered the 36 Landau, Realm of the Word; Elbourne, Blood Ground. On Helmore's dismissal, see LMS-SA, 19/2/A: James Read to LMS Directors, Philipton, June 3, 1843. The LMS Directors overturned the dismissal and censured Philip. 37 An interesting point of contrast is provided by Janet Hodgson, "A Battle for Sacred Power: Christian Beginnings among the Xhosa," in Elphick and Davenport, Christianity in South Africa. AMERICAN HISTORICAL REVIEW 449 APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] Elizabeth Elbourne "microcosm" of African localist religions, at a time when colonialism was shattering the microcosm of daily life. As Terence Ranger has argued, whatever the intellectual issues at stake, African societies, at least in the southern African interior, have to be recognized as also "macrocosmic" in the sense that they had long-range contacts, exchanged ideas over large swathes of territory (as the rapid spread of prophetic movements suggests), and rubbed up against a wide variety of different groups.38 The relative mobility of different communities was also a factor in breaking down localism. This type of approach, to my mind, decenters the European missionary-at least until the missionary came backed up by a colonial economy and a colonial army. The power exerted by the conditions of the "frontier zone" of the region is represented by the fact that even missionaries were compelled by material circumstances to take on features of African polities. The Comaroffs highlight the vision of Kuruman mission head and former gardener Robert Moffat, and his wife Mary, like that of many early nineteenth-century Nonconformist missionaries, as one of an unrealistic rural idyll, in which they sought to remake Africa in the image of a vanishing and imagined rural utopian Britain. One could, however, go further in considering the contradictions of Kuruman. Robert Moffat acted in many ways like an African leader as well as like a nostalgic Scot, and he needed to do so because of the material conditions of the frontier. In the 1820s, he proved unable to retain the allegiance of existing chiefs, for whom he was too clearly a competitor. As the refugee crisis accelerated, however, Moffat was able to gather together dispossessed people. The price of their admission was allegiance to the religion of the leader, since religion was used to rebuild communities. The currency of power was people. In similar ways, the control of women and their reproduction was important to the maintenance of the power of the patriarch, whether African chief or mission station head-Moffat even went so far, for example, as to attempt to discipline publicly Ann Hamilton, the wife of his colleague Robert Hamilton, for refusing to sleep with her husband.39 Moffat was more a part of the African frontier world than he might have liked to admit. A further critical point raised by this case study is that Africans transmitted Christianity more effectively than missionaries did. The centrality of Africans to the spread of Christianity means that much of the early history of the mission is unrecoverable. It is often unclear what kinds of Christianity were spread orally, for example. In other parts of southern Africa, prophetic figures emerged from time to time to use aspects of the Christian message in a context that suggests how quickly its language became unhinged from missionary guardianship. For example, Xhosa prophet and war hero Makanda Nxele (Makana), who led a Xhosa attack on the colony in 1819, had an earlier flirtation with the LMS; he was refused the right to work as a native agent when he insisted that there was a god for the white man and a god for the black man, and that he himself was related to Jesus Christ. The examples could be multiplied, as the Comaroffs would certainly agree. The lines 38 Terence Ranger, "The Local and the Global in Southern African Religious History," in Hefner, Conversion to Christianity, 65-98. 39 Karel Schoeman, A Thorn Bush That Grows in the Path: The Missionary Career of Ann Hamilton, 1815-1823 (Cape Town, 1995); LMS-SA, 8/3/B: Robert Moffat to LMS, Lattakoo, July 12, 1821. AMERICAN HISTORICAL REVIEW 450 APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] Word Made Flesh between orthodoxy as the missionaries perceived it and African prophetic innova- tion were fluid and could be crossed in both directions, explaining the anxiety of white missionaries to bring Christianity back under control. In contrast to the Comaroffs, who emphasize the orthodoxy of the Nonconformists (whom they see in rather stereotypical, indeed Victorianist, terms), I would contend that this anxiety was familiar from debates within the European churches as well; after all, Methodism had once been perceived from within the citadels of Anglican orthodoxy in ways similar to Nonconformist views of African ecstatic innovation.40 If in the early days of missionary activity, Christianity was never fully in the control of the white missionaries who had brought it and only became popular once it was spread mostly by Africans and then transformed in the process, what does this imply about how we might conceptualize the study of colonial missions? I have suggested in the past that the messy scenario I outline above, with its complications and its fudging across the fault lines, calls into question the utility at the micro level of a strict dialectical approach to the history of colonial Christianity. The ghost of French structuralist understandings of G. W. Hegel's master-slave dialectic seems to me to hover over and to constrain the first volume. In response, however, the Comaroffs argue in Volume 2 that I have too conventional an understanding of their view of dialectical processes. A dialectic is not a "formal, abstract, or strictly teleological movement through time and space," in a Hegelian sense. Rather, it is a "process of reciprocal determination; a process of material, social and cultural articulation-involving sentient human beings rather than abstract forces or structures."41 Colonialism is dialectical because it creates binary understandings of difference and depends on the idea of opposites; it is also presumably dialectical because colonial interaction shapes both the colonized and the colonizer in new ways. Returning to the issue at the end of Volume 2, the Comaroffs reiterate (although this seems to me a somewhat different take) that by "dialectics" they mean "the mutually transforming play of social forces whose outcome is neither linear nor simply overdetermined." Defined thus, they add, "it is hard to imagine how colonial history could be regarded as anything else."42 In a weak sense, this is undeniable. Furthermore, on this model, it may not matter that the early encounter between missionaries and Tswana was so much messier than a "dialectical" account would suggest. The Comaroffs' point is precisely that out of difference and mess colonialism created binary opposites. At the same time, the exact nature of this process is often hard to capture. It is interesting to hear John Comaroff raise, in a recently published transcribed conversation with Homi Bhabha, what he terms the question of theory related to "the old Manichean opposition between colonizer and colonized, those 'iteratively marked,' positionally conflated points of reference around which the human geography of empire is so widely imagined. How, other than purely by descriptive insistence, does one displace the crushing logic of binarism in terms of which 40 Among many possibilities, see Deborah Valenze, Prophetic Sons and Daughters: Female Preaching and Popular Religion in Industrial England (Princeton, N.J., 1985). 41 Comaroff and Comaroff, Of Revelation and Revolution, 2: 29. 42 Comaroff and Comaroff, Of Revelation and Revolution, 2: 410. AMERICAN HISTORICAL REVIEW 451 APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] Elizabeth Elbourne colonial worlds are apprehended and narrated?"43 I think this is a genuine point of tension for the Comaroffs, and quite rightly for many others. Perhaps my own discomfort arises from the difficulty of defining who the agents of dialectic are. In the end, the Comaroffs are interested in doing a historical anthropology of colonialism, more than of religion in colonial contexts. In this optic, the fault line of interest is that between colonized and colonizer. Religious belief did not, however, adhere to that fault line, even though both colonized and colonizers mobilized religion to the ends of power struggle. Nor of course was Christianity itself static. At the same time, the very notion of ethnic difference was still in the process of being worked out more broadly well past the early era of industrialization; therefore it was incorporated differently into the views of colonial evangelists at different times. From the point of view of the Comaroffs' overall narrative structure, this leads us away from the Enlightenment and onto the terrain of more immediately nineteenth-century colonial concerns. On this model, colonial conquest and the need to maintain and justify white rule shaped the mid- nineteenth-century culture of white Christianity. The end was not contained in the beginning but formed by colonial processes. Be that as it may, it is instructive that the Khoesan themselves were not able indefinitely to maintain the interstitial status to which Christianity gave them some access. By the early 1850s, many living in the Cape Colony were forced to choose between the colonial binaries of "black" and "white," in the 1850-1853 frontier war in which many people of Khoesan descent rebelled to fight against the "white" colony, as "race" became the determinant of colonial identity.44 The example also underscores the importance of "black" and "white" as colonial binaries arguably of more importance than "English" and "Tswana." All this should not, however, lead us to read the late eighteenth and early nineteenth centuries in terms of the mid-nineteenth. There is a basic problem here that dogs the Comaroffs throughout the books. Christianity is both text and practice, and therefore difficult to pin down. Not only that, it also permits and contains a wide variety both of practices and of different interpretations of its central themes. As text, Christianity became a free-floating signifier. As a practice, it was fought over bitterly by those who wanted to benefit from it. It is therefore difficult to identify Christianity clearly with one side of a dialectical or even dialogic model. This is all the more problematic because it is hard to define Christianity clearly, other than by appeals to authority. There was considerable scope for Africans to reinvent Christianity even from the beginning of the mission described by the Comaroffs. In some ways, this is precisely the Comaroffs' point: the signs of Christianity were fought over by competing ethnic groups. The Comaroffs nonetheless cannot bring themselves to see acceptance of Christianity in its unadulterated mission form as anything other than a defeat for 43 Bhabha and Comaroff, "Speaking of Postcoloniality," 22. 44 Elbourne, Blood Ground, 345-76; Robert Ross, "The Kat River Rebellion and Khoikhoi Nationalism: The Fate of an Ethnic Identification," Kronos: Journal of Cape History/Tydskrif vir Kaaplandse Geskiedenis 24 (November 1997): 91-105. On the emergence of racial stratification more generally, see Clifton C. Crais, White Supremacy and Black Resistance in Pre-industrial South Africa: The Making of the Colonial Order in the Eastern Cape, 1770-1865 (Cambridge, 1992); Timothy Keegan, Colonial South Africa and the Origins of the Racial Order (Charlottesville, Va., 1996). AMERICAN HISTORICAL REVIEW 452 APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] Word Made Flesh African converts, who were thereby surrendering positions in the struggles over the colonization of consciousness. This position ultimately obscures complexity. EVENTUALLY, ONE MUST CONFRONT the type of question raised by Leon de Kock, about disciplinary conventions and the fetishization of the archive.45 De Kock argues that historians have spent too much time in their reaction to this wonderful book looking for factual flaws. To put the question in its boldest form, are the details really that essential to the overall project? Perhaps less tendentiously, what are the Comaroffs doing that goes beyond the reading of the words of colonists? The Comaroffs are important precisely because they move beyond words to decipher the gestures of people in the past. They put an anthropologist's emphasis on ritual and performance. They add thereby a crucial dimension to our reading of culture-bound historical archives. The Comaroffs' understanding of performance goes well beyond the staged performances of religious rites (although they acknowledge at the same time that people used the framework of religious ritual as a springboard for their own acting out of emotions and ideas). The missionaries are described as performing civilization, in the hope of educating the Tswana to adopt Western cultural practices through the power of display. In response, the Tswana performed noncompliance or acted out cultural bricolage. The tangible display of the body interests the Comaroffs, just as the material suffering of the colonized body that we readers know is to come provides a moral template for our reading of the early nineteenth century. The authors are particularly interested in space and the disposition of the body in space: their analyses frequently return, like the apartheid state itself, to issues of the control of the movement of African bodies.46 The Comaroffs are in some ways mistrustful of the self-interested and one-sided colonial text and find more solidity in the unspoken exchanges of bodily perfor- mance. It is this approach that both furnishes the greatest richness of the books and yet at the same time has excited unease in some interlocutors. If the evidence that remains of Tswana actions is mostly accounts of their physical activity, does that not place the reporter (the anthropologist, the historian, or even the reader) in the privileged position of interpreting Tswana actions, leaving the Tswana themselves rarely free to speak directly in their own voice? Is this even an accurate assessment of the nature of the historical record, or are there more extensive Tswana records? J. D. Y. Peel and Terence Ranger have both queried the absence of Tswana 45 De Kock, "For and Against the Comaroffs." 46 For example, Volume 2 tellingly argues that integral to the late nineteenth-century struggle over African labor was a further struggle over the "distribution of people in space and, concomitantly, their passage across the social landscape." This is a typical discussion of space that appropriately reflects the struggle of the apartheid state to control the physical body, just as slavery had earlier lent mastery of the body to the slaveowner. Comaroff and Comaroff, Of Revelation and Revolution, 2: 203. Rikk van Dijk and Peter Pels, "Contested Authorities and the Politics of Perception: Deconstructing the Study of Religion in Africa," in Richard Werbner and Terence Ranger, eds., Postcolonial Identities in Africa (London, 1996), 245-70; Celestin Monga, The Anthropology of Anger: Civil Society and Democracy in Africa, Linda Fleck and Celestin Monga, trans. (Boulder, Colo., 1996), 112-15, on the "subversive and silent" nature of many African forms of dissent. AMERICAN HISTORICAL REVIEW 453 APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] Elizabeth Elbourne narrative in Of Revelation and Revolution's first volume, for example.47 It seems unlikely that Christian converts did not leave a more extensive written record even in the early years of the mission or that community historical memory was not richer. The Comaroffs have responded that community historical narrative was not a genre espoused by the Tswana. They argue, furthermore, that the quest for "narrative" is elitist: it is "a short step from the stress on narrative to the history of elites, thence to elitist history."48 The issue remains uneasily unresolved. For Paul Landau, the Comaroffs themselves have a culturally constrained view of what constitutes "genuine narrative." They pay "little attention to genealogy, song, Tswana conversation, letters, political speech, tales, myth or church charters- because they are not 'genuine' narratives. Consequently Tswana people's ideas of fulfillment and transcendence do not show themselves in either volume."49 Even the Tswana intellectual and politician Sol Plaatje's great novel Mhudi, which draws on Tswana traditions about the difaqane, has been brought into the fray: for the Comaroffs, the fact that Plaatje himself claims that he could only gather material in fragments suggests that the southern Tswana indeed did not have a tradition of sustained historical narrative as late as the early twentieth century, even though Mhudi is more conventionally seen as a reflection at least to some extent of more sustained Tswana oral tradition.50 There is another critical debate at work in these discussions of agency and voice. The Comaroffs are very clear that missionary activity was part of the victimization of Africans. Much recent scholarship on southern African Christianity emphasizes instead the agency of Africans in using and reshaping Christianity to their own ends, as the focus has shifted away from missionaries and onto African Christians. In some ways, the Comaroffs want to restore a sense of moral indignation at the ways in which colonial missions did change the consciousness of Africans in a damaging fashion. Ironically, this may involve seeing people as victims who did not necessarily see themselves that way at the time-another issue of authorial voice. The Comaroffs' anger represents nonetheless an important strand of longstanding protest across the colonized world at the "colonization of the mind."51 It is impossible to deny that many Christian missionaries had a profoundly negative 47 J. D. Y. Peel, "For Who Hath Despised the Day of Small Things? Missionary Narratives and Historical Anthropology," Comparative Studies in Society and History 37, no. 3 (1995): 581-607; Terence Ranger, "No Missionary: No Exchange: No Story? Narrative in Southern Africa," unpublished paper read at All Souls College, Oxford, June 1992. 48 Comaroff and Comaroff, Of Revelation and Revolution, 2: 51. 49 Paul Landau, "Hegemony and History in Jean and John L. Comaroff's Of Revelation and Revolution," Africa 70, no. 3 (2000): 516. 50 Comaroff and Comaroff, Of Revelation and Revolution, 2: 46-47. 51 Steve Biko, I Write What I Like (1978), provides an eloquent locus classicus, as does Ezekiel Mphahlele, The African Image (London, 1962). Dickson A. Mungazi, The Mind of Black Africa (Westport, Conn., 1996), expresses typical anger, pp. 1-32. Greg Cuthbertson discusses Christian missions as a form of cultural violence in Charles Villa-Vicencio, ed., Theology and Violence: The South African Debate (Johannesburg, 1987). Sanneh, Translating the Message, emphasizes in contrast indigenous agency in the "translation" of Christianity from one culture to another. At a different end of the spectrum of debate might be those who see efforts to change the religious systems of indigenous peoples as a form (or as an element) of cultural genocide. A. Dirk Moses gives an eloquent overview of debates about genocide and cultural genocide: "Conceptual Blockages and Definitional Dilemmas in the 'Racial Century': Genocides of Indigenous Peoples and the Holocaust," Patterns of Prejudice 36, no. 4 (2002). AMERICAN HISTORICAL REVIEW 454 APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] Word Made Flesh impact in many areas of the world, not least when they gained (or were given) control of educational systems and thus had control over the formation of children.52 The fact that missionaries in various ways had such power was, however, almost invariably related to the expansion of the colonial state, not to the corrosive power of the message alone. Furthermore, as Peggy Brock has persuasively argued, missionary institutional structures affected the degree of control missionaries could exert over congregations, and these structures were affected by indigenous social arrangements as well as by state power.53 I would further contend, in ways there is not space to elaborate on fully here, that shame was a key element of colonial control. Mission education could and did reinforce this. At the same time, Christianity could also provide a language through which to reclaim dignity and deny the shaming process. I think it is important in sum to see Christianity as a language with many possible uses. Conversion, for example, fulfilled a wider and more flexible range of functions than is suggested by the Comaroffs' reduction of it to a symbolic field of struggle over capitalism. A reading that focuses too exclusively on Christianity as a language of cultural domination rather than a language with a multiplicity of possible meanings pays too much attention to the Western roots of Christianity and not enough to the multiple uses to which Africans very quickly put it. I make this comment in awareness of the extent to which the Comaroffs emphasize the need to explore African perspectives through every possible means, and the extent to which they clearly do this. However, conversion was even more of an empty signifier than the Comaroffs suggest, and some of these significations did not have a lot to do with rational capitalism. On the other hand, conversion was also an act, with attached rituals and beliefs, and this is important for understanding what the act meant in the immediate rather than long-term sense. Even if I am not completely at ease with a victimization model, I would want to add that these were and are enormously complicated processes. They had deep and often painful implications for many. This demands humility from any historian. Undergirding much of the above has been a historian's concern with chronology, which, while justified, cannot do full justice to the rich ferment of ideas in these remarkable books. The Comaroffs in fact comment on what they see as different disciplinary conventions and their inherent costs and benefits. They see real and longstanding differences, as they remark at the end of Volume 2, between the ideal type of a more conventional historian and the archetypal historical anthropologist: "differences between the ideographic and the nomothetic, between the effort to arrive at the fullest possible description of events in their infinite particularity and the desire to pick out general principles across time and space." The latter approach, they underscore, "demands a certain boldness of abstraction" and is "inherently risky."54 Although one would hope that historians are not as painstak- ingly antiquarian and abstraction-averse as this implies, there is some justice to the 52 A wonderfully instructive example of the ambiguities of Christian liberal control of the education system in South Africa, just before apartheid, is furnished by Shula Marks, ed., Not Either an Experimental Doll: The Separate Worlds of Three South African Women (London, 1985). 53 Peggy Brock, "Mission Encounters in the Colonial World: British Columbia and South-West Australia," Journal of Religious History 24, no. 2 (June 2000): 159-79. 54 Comaroff and Comaroff, Of Revelation and Revolution, 2: 411. AMERICAN HISTORICAL REVIEW 455 APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] Elizabeth Elboume comment, at least as it pertains to the Comaroffs' own work. The very manner in which they offer up a multitude of bold ideas, fizzing with possibility, also ensures that they offer a number of hostages to fortune. The Comaroffs are, for example, probably the most influential of recent scholars to argue for tight linkage between missionary activity, "modernity," "Enlighten- ment," and globalization. As Brian Stanley points out, this is also a question that has been much debated in the past few years by Christian theologians and mission theorists, with theologians paying particular attention to the damage done by the universalist truth claims of mission Christianity.55 More broadly, the Comaroffs are participating in a vast debate about modernity and postmodernity among social, political, and cultural theorists that it would be foolhardy to venture upon here. Their contribution is both important and vexed: important because they show the culturally constrained nature of claims to "modernity," vexed because despite everything they reify the truth claims of modernity and have too neat a view of the "Enlightenment," despite substantial historical debate on the utility of the concept. In so doing, they exaggerate the long-term influence of mission Christianity on the material subjugation of the Tswana, particularly by minimizing the impact of illiberal forces and overemphasizing cultural change. This could be true, however, and the significance of the Comaroffs' analysis of practice still be undimmed. The Comaroffs see "modernity" as "always historically constructed." It is in their view "an ideological formation in terms of which societies valorize their own practices by contrast to the specter of barbarism and other marks of negation."56 The Comaroffs link modernity to a view of the self as a rights-bearing atomistic individual, ultimately the "fully fledged bourgeois subject." They further associate modernity with a wide-ranging series of cultural and economic practices, including but not limited to dependence on a worldwide market, industrialization, the use of money, the use of "advanced" agricultural practices, the promotion of individuated space, and a sense of the body as private.57 It is part of the great richness of the Comaroffs' approach that they so fruitfully link cultural and economic practices, refusing to prioritize one over the other. At the same time, this view of modernity is slippery-and this is both its richness and an occasional source of frustration. The Comaroffs move between presenting the truth claims of modernity-its "text," if one likes-and the concrete material practices that advocates saw as characterizing the modern. The authors' desire not to take the truth claims of missionaries at face value make it difficult for them to spell out what, if any, were the irreducible material practices that defined modernity. If there weren't any, however, what was the material force behind the cultural claims and practices of missionaries? Yet it is arguable that at least some of what the Comaroffs identify as the 55 Brian Stanley, "Christian Missions and the Enlightenment: A Reevaluation," in Stanley, ed., Christian Missions and the Enlightenment (Grand Rapids, Mich., 2001), 1-2. Stanley points to David Bosch's Transforming Mission: Paradigm Shifts in Theology of Mission (Maryknoll, N.Y., 1991) as a seminal text for Christian theologians of mission in a postmodern context. 56 Comaroff and Comaroff, Of Revelation and Revolution, 2: 32. 57 A particularly influential figure for the Comaroffs' reading of the creation of the modern self in Volume 2 is Charles Taylor, whose Sources of the Self is a seminal text for their work. Taylor is of course a Christian Hegelian, whose view of the emergence of the modern self is certainly influenced by Hegelian dialectics, in however inexplicit a fashion. Sources of the Self: The Making of the Modem Identity (Cambridge, 1989). AMERICAN HISTORICAL REVIEW 456 APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] Word Made Flesh intellectual aspects of modernity are primarily identifiable with the truth claims of liberalism, and that the Comaroffs link these in turn to neoliberalism. There are echoes here of the great debates between radical and liberal historians in 1970s and 1980s South Africa, split over the origins of apartheid.58 For the "radical" school, liberalism, in both its ideological and economic sense, contributed to the economic domination that was at the root of apartheid. Radical historians argued that late nineteenth-century British capitalism precipitated and anticipated many features of South African society under apartheid, just as the Comaroffs here blame nine- teenth-century British liberal ideas about such things as money, markets, the individuated self, and the primacy of certain gender roles for the mental prepara- tion of the Tswana for labor oppression. Indeed, in their 2000 article "Millennial Capitalism: First Thoughts on a Second Coming," the Comaroffs explicitly link what they term the "Age of Revolution" (1789-1848) to the current "Age of Millennial Capitalism" with their similar anxieties and ontological challenges.59 This article makes explicit the magical, mystical elements of neoliberalism, and its culturally constrained forms, in contrast to neoliberals' claims to rationality and access to universal truth, just as Of Revelation and Revolution describes culturally constructed views of "modernity" and a "modern" economy. This is very helpful. Nonetheless, I think it would also be useful in Of Revelation and Revolution to be more explicit about actual intellectual debates among and between people: to have more ideology in places and less hegemony. The argument made by many, that early twentieth-century white liberals in practice came to support racist segregationist policies, while in ideological terms liberalism's support of the free market economy and nonviolent political action left it with little space to mobilize opposition to apartheid, all adds up to a trenchant and at least partially justified critique. By leaving out of the picture the intellectual shifts in liberalism (and among the opponents of liberalism) on the ground in the nineteenth century (and implicitly in the twentieth), however, the Comaroffs, like other authors, conflate several ills into one. Disciplinary specialists might want to throw further darts at the Comaroffs' narrative superstructure. Must industrialization and by implication modernity really begin in 1789? This is very French. What might be the impact of the questioning by economists of the linearity and suddenness of industrialization in Britain, which now looks more like an extended messy process than a "revolution" within neat chronological parameters? What difference does it make that the evangelical movement had many roots in seventeenth and eighteenth-century continental pietism? If Protestantism is the necessary condition of capitalism, where does this leave Catholic countries (not least France)? The point I want to close on is, however, that of tragedy. If there is, as I have suggested, an implicit narrative of origins that runs throughout Of Revelation and Revolution and lends the work its moral passion, this is not, for all that, a straightforward linear narrative of beginnings and ends. Rather, it is marked by 58 Christopher Saunders, The Making of the South African Past: Major Historians on Race and Class (Cape Town, 1988), describes the liberal/radical split. 59 Jean Comaroff and John L. Comaroff, "Millennial Capitalism: First Thoughts on a Second Coming," Public Culture 12, no. 2 (2000): 334. This issue has been reprinted as Comaroff and Comaroff, eds., Millennial Capitalism and the Culture of Neoliberalism (Durham, N.C., 2001). AMERICAN HISTORICAL REVIEW 457 APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] 458 Elizabeth Elbourne tragic irony and unexpected plot twists. The Nonconformist missionaries who labored so intensely to change the daily lives of Africans in order to induct them into the "modern" economy did not foresee the devastating consequences of that economy for the Tswana peasantry (as might be said of some of the missionaries' modern counterparts, development workers). At the same time, the Comaroffs write as though missionaries inducted the Tswana into the global market and colonized their consciousness in a way that made their engagement more likely. It seems to me just as possible that the global market and related economic coercion came crashing into the lives and consciousness of the Tswana in a way about which they could do little, particularly as their contact was frequently mediated by coercive legislation on the part of the colonial state.60 Missionaries reflected the efforts of other Westerners to moralize the market: to see it as a force for moral good. In this, they shared the ambiguities (and guilty conscience?) of nineteenth-century liberalism. It does not take a great leap of the imagination to find contemporary parallels in the neoliberal discourse, and of course the Comaroffs are right that this putatively universalist creed contains deeply embedded culturally specific assumptions, as did nineteenth-century Anglo- American liberalism itself.61 If nonetheless market expansion is relatively inevita- ble, then is it not appropriate to ask on what terms this expansion might be the most moral? Or is the most appropriate response full-fledged resistance? Must the global marketplace necessarily be bad, on average, for Africa? From a somewhat different point on the ideological spectrum, one might also ask whether in fact Africa is incorporated into the global market on the equal terms supposedly demanded by neoliberal economics. These are clearly issues beyond the scope of this article, but not without historical parallels. In late nineteenth and early twentieth-century terms, the Tswana, it could be argued, were crowded out of an agricultural market in which many were making profits and farming more effectively than whites, in fact, in order to favor white farmers artificially and in order to bolster labor for the mines, again through "artificial" restraints on movement, through the theft of land, through racially targeted taxation, and through coercive legislation. This antici- pated many of the later strategies of apartheid.62 It is not as clear to me as it is to the Comaroffs that the questions some missionaries and Africans were asking about the possibility of a just economy were not the right ones, even if the culturally constrained answers they gave were so obviously, hopelessly wrong. I do not have answers to these questions either-merely some sympathy with the misguided quest for certainty in a rapidly changing, brutal, and deeply uncertain economic universe. 60 This is a point also made by Landau, "Hegemony and History." 61 Uday Mehta, Liberalism and Empire: A Study in Nineteenth-Century British Liberal Thought (Chicago, 1999); Mehta, "Liberal Strategies of Exclusion," in Stoler and Cooper, Tensions of Empire, 59-86. 62 Ted Matsetela, "The Life Story of Mma-Pooe: Aspects of Sharecropping and Proletarianization in the Northern Orange Free State 1890-1930," in Shula Marks and Richard Rathbone, eds., Industrialization and Social Change in South Africa (New York, 1982), 212-37; Charles Van Onselen, The Seed Is Mine: The Life of Kas Maine, a South African Sharecropper, 1894-1985 (Cape Town, 1996). AMERICAN HISTORICAL REVIEW APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] Word Made Flesh I HAVE SUGGESTED THROUGHOUT THIS ESSAY that the Comaroffs present nineteenth- century missionaries as fairly powerful figures, able to effect changes in the consciousness of Tswana interlocutors, despite the resistance of many. In contrast, I see Christianity as important but, with some important exceptions, not necessarily white missionaries themselves. I also suggest that the linkages between political and cultural colonialism are often unclear in Of Revelation and Revolution, and that the role of "cultural colonialism" is overdetermined. If it is possible to guess about such counterfactuals, I suspect that at least some of the missionaries whose work has been scrutinized by the Comaroffs would ironically have preferred the Comaroffs' account of their activities to mine, however doubtless upset they would have been at the implication that their preaching laid the groundwork for the Tswana's entrapment within enslaving capitalist systems. But the Comaroffs do give the missionaries credit for a coherent, rationalizing, globalizing system that taught one universal truth. They also recognize the missionaries' own belief that they might instill into their converts the necessary principles of "civilization" to transform totally their supposedly primitive economies and to move them rapidly up the scale of human development toward settled commercial societies. My own interpretation, while recognizing the tremendous importance of the universalizing project as a mode of domination, calls into question the capacity of Christianity to convey as effectively as it would have liked a message of unifying orthodoxy, or indeed the overall ability of missionaries to accomplish their objectives. From the very beginning of the activity of Christians in Africa, as elsewhere in the world, Christianity was out of control, unorthodox, and an available subject for reinter- pretation in light of the needs of its interlocutors. Ironically, in sum, it is not always wise to take missionaries at their word. Elizabeth Elbourne is an associate professor in the Department of History at McGill University, where she teaches British and South African history. She is also currently a visiting fellow in the History Program of the Research School of Social Sciences, Australian National University. Her publications include Blood Ground: Colonialism, Missions and the Contest for Christianity in the Cape Colony and Britain, 1799-1853 (2002), as well as various articles, most recently "Domesticity and Disposession: British Ideologies of 'Home' and the Primitive at Work in the Early Nineteenth-Century Cape," in Wendy Woodward, Patricia Hayes, and Gary Minkley, eds., Deep Histories: Gender and Colonialism in Southern Africa (2002). She earned her D.Phil. in 1992 from the University of Oxford, under the supervision of Terence Ranger. Her major fields of interest include colonialism, gender, and religion, especially the early nineteenth- century British white settler empire and southern Africa. Her current work in progress explores the creation of networks around the idea of being "aborig- inal" in the early nineteenth-century British empire, and is focusing on links between New South Wales, the Cape Colony, New Zealand, and Canadian colonies as well as on activists in Great Britain. She is also writing on liberalism and Khoekhoe citizenship at the Cape. AMERICAN HISTORICAL REVIEW 459 APRIL 2003 [[END 03X0760F]]
Link: http://www.jstor.org/stable/10.1086/533242

Journal Title: The Journal of Religion
Publisher: The University of Chicago Press
Issue: 522214
Date: 04 2008
Author(s): Reynolds, Thomas E.
Abstract: Theorizing for theory’s sake certainly has its place, and not every book needs to be focused on practical issues. Nonetheless, even the most gymnastic theoretician needs some grounding connection to relevant cases. Reynolds is profoundly uninterested in this level of analysis. While he flies through the theoretical air with great speed in The Broken Whole, it is unclear whether the book can make any sort of stable or decisive landing.
Link: http://www.jstor.org/stable/10.1086/587599

Journal Title: Critical Inquiry
Publisher: The University of Chicago Press
Issue: 589491
2008
Author(s): Stewart Garrett
Abstract: Ibid., p. 111. Even Riffaterre's approach to the structuring unsaid of textual writing can be seen to represent on its own terms a shift from the ontology of narrative toward its epistemology at the level of form rather than content. By the deliberate provocation of his title, his semiotic narratology is interested not just in the structural essence of fiction as art but in its specific truth:a story's immanent signifying patterns in their subtextual disclosure.
Link: http://www.jstor.org/stable/10.1086/589488

Journal Title: The Journal of Religion
Publisher: The University of Chicago Press
Issue: 522216
Date: 10 2008
Author(s): Balsamo Gian
Abstract: Nussbaum, Upheavals of Thought, 590.
Link: http://www.jstor.org/stable/10.1086/589948

Journal Title: The Journal of Religion
Publisher: The University of Chicago Press
Issue: 592372
Date: 01 2009
Author(s): Miller Richard B.
Abstract: Anscombe, “The Justice of the Present War Examined,” 81.
Link: http://www.jstor.org/stable/10.1086/592359

Journal Title: The Journal of Religion
Publisher: The University of Chicago Press
Issue: 596101
Date: 04 2009
Author(s): Schweiker William
Abstract: I conclude, then, that the task of theological ethics and, more broadly, the humanities and, if I can be bold, more broadly still the university itself is to examine carefully and critically and from multiple perspectives—including the religions—what it means to be and to live as responsible human beings within the vulnerabilities and complexities of forms of life. When we within our several disciplines respond to this task with all the vitality and resources at our disposal, then, I believe, knowledge will indeed grow from more to more, and life will be increased without the illusions of power or servitude to the tyranny of idols.
Link: http://www.jstor.org/stable/10.1086/596069

Journal Title: Critical Inquiry
Publisher: The University of Chicago Press
Issue: 598771
Date: 8 2009
Author(s): Andrew Dudley
Abstract: See Andrew, “Time Zones and Jetlag: The Flows and Phases of World Cinema,” in World Cinemas,Transnational Perspectives, ed. Natasa Durovicová and Kathleen Newman (forthcoming).
Link: http://www.jstor.org/stable/10.1086/599587

Journal Title: The Journal of Religion
Publisher: The University of Chicago Press
Issue: 603531
Date: 10 2009
Author(s): Stokes Christopher
Abstract: Coleridge, Shorter Works, 2:1118–19.
Link: http://www.jstor.org/stable/10.1086/600876

Journal Title: The Journal of Modern History
Publisher: The University of Chicago Press
Issue: 605587
Date: 6 2010
Author(s): Coleman Charly
Abstract: Ibid., 1:11–12, 2:443–49, quote on 1:12.
Link: http://www.jstor.org/stable/10.1086/651614

Journal Title: The Journal of Religion
Publisher: The University of Chicago Press
Issue: 651998
Date: 07 2010
Author(s): Kitts Margo
Abstract: Johann Huizinga, Homo Ludens: A Study of the Play‐Element in Culture(Boston: Beacon, 1950); Adolf E. Jensen,Myth and Cult among Primitive Peoples, trans. Marianna Tax Choldin and Wolfgang Weissleder (Chicago: University of Chicago Press, 1963); Pierre Smith, “Aspects of the Organization of Rites,” inBetween Belief and Transgression: Structuralist Essays in Religion, History and Myth, ed. Michael Izard and Pierre Smith and trans. John Leavitt (Chicago: University of Chicago Press, 1979), 103–28.
Link: http://www.jstor.org/stable/10.1086/651708

Journal Title: The Journal of Religion
Publisher: The University of Chicago Press
Issue: 651999
Date: 10 2010
Author(s): Walter Gregory
Abstract: For instance, Hans Urs von Balthasar’s provocative account of the Eucharist: Hans Urs von Balthasar, Theodramatik(Einselden: Johannes, 1980), 3:363–78. Von Balthasar’s use of dramatic conceptuality seems to satisfy these demands by offering the Eucharist as a phenomenon that is surprising and free yet deeply imbedded within the economy of creation as a drama. Also of significance would be Bernd Wannenwetsch,Political Worship: Ethics for Christian Citizens, trans. Margaret Kohl (Oxford: Oxford University Press, 2004).
Link: http://www.jstor.org/stable/10.1086/654823

Journal Title: Critical Inquiry
Publisher: The University of Chicago Press
Issue: 655202
Date: 8 2010
Author(s): Hammerschlag Sarah
Abstract: Thanks to Clark Gilpin for helping me to see this double displacement.
Link: http://www.jstor.org/stable/10.1086/655207

Journal Title: Isis
Publisher: The University of Chicago Press
Issue: 652685
Date: 9 2010
Author(s): Bono James J.
Abstract: For an approach to the issues raised by this Focus section see James J. Bono, “Perception, Living Matter, Cognitive Systems, Immune Networks: A Whiteheadian Future for Science Studies,” Configurations, 2005,13:135–181.
Link: http://www.jstor.org/stable/10.1086/655792

Journal Title: Modern Philology
Publisher: The University of Chicago Press
Issue: 653501
Date: 08 2010
Author(s): Schildgen Brenda Deen
Abstract: Guy Guldentops, “The Sagacity of Bees: An Aristotelian Topos in Thirteenth-Century Philosophy,” in Steel, Guldentops, and Beullens, Aristotle's Animals, 296.
Link: http://www.jstor.org/stable/10.1086/656448

Journal Title: The Journal of Religion
Publisher: University of Chicago Press
Issue: 656725
Date: 01 01, 2011
Author(s): Pranger Burcht
Abstract: Augustine, Confessiones13.38.53; Chadwick, 305.
Link: http://www.jstor.org/stable/10.1086/656607

Journal Title: Critical Inquiry
Publisher: The University of Chicago Press
Issue: 659348
Date: 4 2011
Author(s): Landy Joshua
Abstract: It is true, of course, that we have a much harder time postulating an author for Adaptation—that is, working out what an “ideal” Kaufman would have wanted the overall effect of his film to be—than postulating an author for the average Hollywood movie. Still, it is surely not the case thatAdaptation“undermines the concept of the author as a unifying origin and legitimation,” as Karen Diehl claims (Karen Diehl, “Once upon an Adaptation: Traces of the Authorial on Film,” inBooks in Motion: Adaptation, Intertextuality, Authorship, ed. Mireia Aragay [Amsterdam, 2005], p. 100). It may be harder to know what Kaufman is up to than what James Cameron (say) is up to, but Kaufman is clearly up tosomething, and the film bears if anything a more powerful stamp of an original vision than that average movie we find easier to read. In fact,Adaptationhas only solidified Kaufman's reputation as a filmmaker with an idiosyncratic and internally consistent way of seeing the world. (Although cinema is a collaborative enterprise, it is reasonable to imagine Spike Jonze and company collectively seeking to realize Kaufman's design.) Far from putting inherited notions of authorship into question, then, it has comfortably positioned Kaufman as the “unifying origin” of his various works.
Link: http://www.jstor.org/stable/10.1086/659355

Journal Title: Modern Philology
Publisher: The University of Chicago Press
Issue: 660269
Date: 08 2011
Author(s): Guenther Genevieve
Abstract: For the original argument that early modern drama evacuated spiritual forms of their content, see Stephen Greenblatt, “Shakespeare and the Exorcists,” in Shakespearean Negotiations: The Circulation of Social Energy in Renaissance England(Berkeley: University of California Press, 1988), 94–128.
Link: http://www.jstor.org/stable/10.1086/662147

Journal Title: Ethics
Publisher: University of Chicago Press
Issue: 662056
Date: 01 01, 2012
Author(s): Bowman Sharon
Abstract: In sum, this is one of the most important books on selves or the practical side of personhood in the last decade. It is also well written; the particular arguments are virtually always clear, and it is not too hard to keep track of their role within in the larger argument of the book. Some portions rise to an almost literary style and provide a rich survey of key ideas in twentieth-century French philosophy, while others engage quite originally with scholarship in moral psychology and theories of self-knowledge that will be more familiar to analytic readers. This work also complements the more detailed ethical theory on Larmore’s other books. Despite its relative inattention to volitional aspects of practical identity, and some questionable moves in the critique of authenticity, then, this work is still highly recommended.
Link: http://www.jstor.org/stable/10.1086/663580

Journal Title: The Journal of Religion
Publisher: University of Chicago Press
Issue: 662286
Date: 01 01, 2012
Author(s): Regan Ethna
Abstract: The text covers a lot of ground, delving into many of the touch points between theology and human rights and endeavoring to demonstrate how those points can be sources of mutual enrichment rather than conflict. At times the comprehensive scope of the text, which draws on the insights of so many, makes it a challenging read and leaves the reader wanting more development and illustration of the fruits of the author’s argument. Overall, the text is an important contribution to the constructive engagement between theology and human rights discourse and is a serious challenge to those in either camp who would peremptorily reject the insights of the other.
Link: http://www.jstor.org/stable/10.1086/663745

Journal Title: The Journal of Religion
Publisher: University of Chicago Press
Issue: 665386
Date: 10 01, 2012
Author(s): Walton Heather,
Abstract: The cultural and social sciences are welcome to examine and critique theology and Christian practice, and theology can profitably learn from these studies, but the studies themselves are not theology. To be theology, even in an interdisciplinary sense, the work must become constructive and speak to the religiousthought and practice of specific communities or faith traditions. In any given community, theology can become a displaced language in need of renewal, but theology can also uncover the displaced or implicit religion within the seemingly secular. To do this well, theology must remain in critical tension with the cultural sciences, including literature. The result may well be deconstructive, but such radical critique is necessary for any living tradition.
Link: http://www.jstor.org/stable/10.1086/668266

Journal Title: History of Religions
Publisher: University of Chicago Press
Issue: 669643
Date: 05 01, 2013
Author(s): Vásquez Manuel A.
Abstract: In sum: while it has it flaws, this book is one of the most comprehensive and up-to-date surveys of the field of theories of religion around. It is worth the cover price for that alone, which makes it definitely recommendable. Those who want to learn about the current state of theory, especially if they tend in the realist direction, will find this book very useful. Constructivists acquainted with theory will likely find it less so.
Link: http://www.jstor.org/stable/10.1086/669654

Journal Title: Journal of Near Eastern Studies
Publisher: University of Chicago Press
Issue: 671448
Date: 10 01, 2013
Author(s): Feder Yitzhaq
Abstract: For a different view on the function of conceptual blending, cf. E. G. Slingerland, “Conceptual Blending, Somatic Marking and Normativity: A Case Example from Ancient Chinese,” Cognitive Linguistics16 (2005): 557–84.
Link: http://www.jstor.org/stable/10.1086/671434

Journal Title: Current Anthropology
Publisher: University of Chicago Press
Issue: 668652
Date: 10 01, 2013
Author(s): Csordas Thomas
Abstract: Pablo Wright observes that while I leave behind Geertz’s concept of a cultural system with respect to morality, I retain the Geertzian concern with symbols and meaning. I would not dispute Wright’s statement that meaning is the master concept on a methodological level prior to the substantive issue of evil but would stress that in addition to idiom, code, practice, and symbol, experience must figure into a comprehensive account. Wright’s evocative references to “moral installation in the world” (one might consider terms like investment, suffusion, and tonality, as well as installation) and morality as a “practiced ontology in the micropolitics of social life” deserve further elaboration. Wright endorses a pluralized notion of moralities, but I reiterate that even more important is an adjectival sense of moral rather than the nominal morality. Like Parkin, Wright poses the question of how to reintroduce the ethnographically salient notions of cosmological and radical evil once evil is first construed as a human and intersubjective phenomenon. The answer is to ask how these dimensions come into play in the experiential immediacy of social life, for example, how a cosmological battle between angels and devils is experienced concretely on the human scale. Finally, he suggests that concepts of power from Otto and the shadow from Jung may be alternatives to the notion of evil, though I rejoin that they are just as much in need of critique with respect to Christian overtones. They may be valuable for the study of morality but are not suitable replacements for evil in the sense for which I have argued.
Link: http://www.jstor.org/stable/10.1086/672210

Journal Title: Modern Philology
Publisher: University of Chicago Press
Issue: 673367
Date: 02 01, 2014
Author(s): Lehnhof Kent R.
Abstract: Critchley uses the term in a discussion of Levinas and politics. Noting that government tends to become tyrannical when left to itself, Critchley commends the way Levinas’s ethical ideas can cultivate forms of “dissensual emancipatory praxis” that “work against the consensual idyll of the state, not in order to do away with the state or consensus, but to bring about its endless betterment” (“Five Problems in Levinas’s View of Politics,” 183).
Link: http://www.jstor.org/stable/10.1086/673478

Journal Title: History of Religions
Publisher: University of Chicago Press
Issue: 674410
Date: 02 01, 2014
Author(s): Rüpke Jörg
Abstract: See the analysis of Metzger ( Religion, Geschichte, Nation). For the modern spread of the paradigm, see Leigh E. Schmidt, “A History of All Religions,”Journal of the Early Republic24 (2004): 327–34.
Link: http://www.jstor.org/stable/10.1086/674241

Journal Title: Modern Philology
Publisher: University of Chicago Press
Issue: 673750
Date: 08 01, 2014
Author(s): Hequembourg Stephen
Abstract: See George Herbert, “The Forerunners” and “Jordan (I),” in George Herbert: The Complete English Poems, ed. John Tobin (New York: Penguin, 2005).
Link: http://www.jstor.org/stable/10.1086/676498

Journal Title: The Journal of Religion
Publisher: University of Chicago Press
Issue: 677726
Date: 10 01, 2014
Author(s): Urbaniak Jakub
Abstract: Depoortere, Badiou and Theology, 123–24.
Link: http://www.jstor.org/stable/10.1086/677288

Journal Title: Renaissance Drama
Publisher: University of Chicago Press
Issue: 673118
Date: 09 01, 2014
Author(s): Huth Kimberly
Abstract: Wayne C. Booth, “Metaphor as Rhetoric: The Problem of Evaluation,” in Sacks, On Metaphor, 61.
Link: http://www.jstor.org/stable/10.1086/678121

Journal Title: The American Historical Review
Publisher: University of Chicago Press
Issue: 527516
Date: 4 2005
Author(s): Popkin Jeremy D.
Abstract: This book is a very original and important contribution to both the study of autobiography and that of historiography. In addition to his analysis of autobiographies of historians, Popkin gives new insights about the relationship between narrative and history. Maybe every historian should write an autobiography at some stage as an essential step in his or her professional development.
Link: http://www.jstor.org/stable/10.1086/ahr.111.2.429

Journal Title: The American Historical Review
Publisher: Brill
Issue: 526084
Date: 10 2005
Author(s): Mooij J. J. A.
Abstract: Closely related to the philosophical problem of consciousness of time was the question of the meaning of time and duration in psychology and in literature. Although Mooij mentions William James's notion of “specious present” in passing, he fails to explicate James's perception of time, which attempted to provide an empiricist account of our temporal concepts through the influence of John Locke (p. 197). Apart from this caveat, the book's strength lies in its perceptiveness and breadth of interpretation of the history of the concept of time. Mooij's accuracy in comprehending and in transmitting the essence of such difficult and complicated philosophies is remarkable.
Link: http://www.jstor.org/stable/10.1086/ahr.111.4.1130

Journal Title: CR: The New Centennial Review
Publisher: Galaxia-Gutemberg
Issue: crnewcentrevi.14.issue-3
Date: 12 2007
Author(s): Valéry Paul
Abstract: Benjamin also notes: “Every present day is determined by the images that are synchronic with it: each ‘now’ is the now of a particular recognizability. In it, truth is charged to the bursting point with time. (This point of explosion, and nothing else, is the death of the intentio, which thus coincides with the birth of authentic historical time, the time of truth.) It is not that what is past casts its light on what is present, or what is present its light on what is past; rather, image is that wherein what has been comes together in a flash with the now to form a constellation” (2002, N3,1). The two great related demands made by T. S. Eliot in “Tradition and the Individual Talent” will also be recalled here: his call for the exercise of the “historical sense” as a juxtaposition of significant events from discontinuous times, which in turn produces an “impersonal” (nonintentional) effect. These demands define the representation of history in works such asThe Waste Landand Pound’s early cantos.
Link: http://www.jstor.org/stable/10.14321/crnewcentrevi.14.3.0001

Journal Title: Journal of Palestine Studies
Publisher: The University of California Press
Issue: jps.2014.43.issue-3
Date: 5 1, 2014
Author(s): Mardam-Bey Farouk
Abstract: For a good description of this general atmosphere, see Denis Sieffert, “La ‘Sarkozye’ médiatique et intellectuelle,” in Sarkozy au Proche-Orient, ed. Farouk Mardam-Bey (Paris: Sindbad/Actes Sud, 2010).
Link: http://www.jstor.org/stable/10.1525/jps.2014.43.3.26

Journal Title: Journal of the Society of Architectural Historians
Publisher: University of California Press
Issue: jsah.2011.70.issue-1
Date: 03 2011
Author(s): Ortenberg Alexander
Abstract: Chapman, "Unrealized Designs," 5.
Link: http://www.jstor.org/stable/10.1525/jsah.2011.70.1.38

Journal Title: Journal of the Society of Architectural Historians
Publisher: University of Hawai’i Press
Issue: jsah.2012.71.issue-4
Date: 12 2010
Abstract: Paul Ricoeur, Time and Narrative, trans. Kathleen Blamey and David Pellauer (Chicago: University of Chicago Press, 1985).
Link: http://www.jstor.org/stable/10.1525/jsah.2012.71.4.564

Journal Title: Nineteenth-Century Literature
Publisher: University of California Press
Issue: ncl.2005.60.issue-2
Date: 09 2005
Author(s): JÖTTKANDT SIGI
Abstract: Walter Pater's theoretical "come-back" over the past forty years or so has been dominated by the competing claims of the new historicism and deconstruction, both of which discover prescient forerunners of their own, seemingly mutually exclusive, theoretical concerns in Pater's aesthetic criticism and in his historical novel Marius the Epicurean (1885). Yet despite their obvious differences, both critical approaches share one thing in common: the same post-humanist denigration of the trope of metaphor in favor of the seemingly more ethically responsive (because inclusive) trope of metonymy. In this essay I observe how the new historicism's and deconstruction's privilegings of metonymy as the prime trope of difference poses an immediate problem for ethical thought that, largely under the influence of Alain Badiou, has become increasingly cognizant of the need for a workable conception of sameness (or universality), traditionally supplied by metaphor. Accordingly, this close reading of the metaphorical dialectic of one of Pater's surprisingly underread Imaginary Portraits, "Sebastian van Storck" (1887), explores the basic charge against metaphor-namely, that it is an essentially "theological" trope insofar as it invariably pre-posits the "identity" that it modestly claims to have merely discovered. Employing the central figure of Sebastian's idealism- equation-I venture that, once rethought as a relation not of identity but of equivalence, metaphor is capable of shouldering the rhetorical burden of similarity without relinquishing its ethical claim as a primary producer of new differences in the world and is, hence, deserving of a central place in a post-deconstructive ethics.
Link: http://www.jstor.org/stable/10.1525/ncl.2005.60.2.163

Journal Title: Nova Religio: The Journal of Alternative and Emergent Religions
Publisher: University of California Press
Issue: nr.2003.7.issue-1
Date: 07 01, 2003
Author(s): Long Charles H.
Abstract: This essay addresses the problematical nature of the meaning of religion as it is related to the formation and destiny of peoples of African descent in the United States. Moving beyond a narrow understanding of the nature of religion as expressed in much of Black Theology, for example, this essay proposes a "thick" and complex depiction of religion in the African American context through a recognition of its relationship to the contact and conquest that marked the modern world.
Link: http://www.jstor.org/stable/10.1525/nr.2003.7.1.11

Journal Title: Nova Religio: The Journal of Alternative and Emergent Religions
Publisher: University of California Press
Issue: nr.2004.8.issue-2
Date: 11 2004
Author(s): Shuck Glenn W.
Abstract: The Left Behindnovels by Tim LaHaye and Jerry Jenkins have become a major publishing phenomenon in recent years. The novels have succeeded in part because they address the anxieties of their readers, using apocalyptic language to depict a future world in which evildoers are punished, and the faithful reverse the tables on their cultural marginality. The novels, however, also speak to the "here and now," articulating in narrative form the beliefs and actions that place one among either the saved or the damned. The novels accomplish this through the issuance of marks. Both believers and the followers of Antichrist have distinctive marks, which prove less than reliable. At stake, ultimately, is an evangelicalism open to the ambiguity and uncertainty of contemporary life, and a reactive fundamentalism that insists, metaphorically, on the rigidity of marks—a quest for certainty ill-advised in a world characterized by relentless change.*
Link: http://www.jstor.org/stable/10.1525/nr.2004.8.2.48

Journal Title: Rhetorica: A Journal of the History of Rhetoric
Publisher: University of California Press
Issue: rh.1999.17.issue-4
Date: 11 01, 1999
Author(s): Selby Gary S.
Abstract: Abstract:This essay argues that in 1 Thessalonians, Paul uses eschatological discourse—language about the end of hme—in order to evoke a symbolic world-view in which his readers become God's elect, living at the end of time and awaiting the sudden, imminent retum of Christ from heaven. This self-identification explains their present misfortunes, while at the sam.e time demanding that they fulfill the ethical and moral demands of the Christian faith. More broadly, this essay points to the role that eschatological discourse played within early Christianity in general, suggesting that it formed a central, paradigmatic drama which helped to define ontological and teleological reality for the movement's adherents.
Link: http://www.jstor.org/stable/10.1525/rh.1999.17.4.385

Journal Title: Symbolic Interaction
Publisher: University of California Press
Issue: si.2006.29.issue-1
Date: 02 2006
Author(s): Bakker T. R. A. (Theo)
Abstract: Drawing on observation and reflexive introspection, this article analyzes the practice of club DJing and reggae DJing in an attempt to shed light on the semiotic dynamics of music-making. To understand the historical, semiotic, and interactionist significance of the musical beat in the social world of club reggae DJing, empirical and analytical attention is paid to changes in technology, in aesthetic conventions, and in the meanings of subcultural practices.
Link: http://www.jstor.org/stable/10.1525/si.2006.29.1.71

Journal Title: History of Religions
Publisher: University of Chicago Press
Issue: i243648
Date: 2 1, 1963
Author(s): Jensen Mircea
Abstract: The German edition was published in 1951
Link: http://www.jstor.org/stable/1061775

Journal Title: Educational Researcher
Publisher: American Educational Research Association
Issue: i250180
Date: 7 1, 1986
Author(s): Yonemura D. Jean
Abstract: Although narrative inquiry has a long intellectual history both in and out of education, it is increasingly used in studies of educational experience. One theory in educational research holds that humans are storytelling organisms who, individually and socially, lead storied lives. Thus, the study of narrative is the study of the ways humans experience the world. This general concept is refined into the view that education and educational research is the construction and reconstruction of personal and social stories; learners, teachers, and researchers are storytellers and characters in their own and other's stories. In this paper we briefly survey forms of narrative inquiry in educational studies and outline certain criteria, methods, and writing forms, which we describe in terms of beginning the story, living the story, and selecting stories to construct and reconstruct narrative plots. Certain risks, dangers, and abuses possible in narrative studies are discussed. We conclude by describing a two-part research agenda for curriculum and teacher studies flowing from stories of experience and narrative inquiry.
Link: http://www.jstor.org/stable/1176100

Journal Title: Curriculum Inquiry
Publisher: John Wiley & Sons
Issue: i250433
Date: 12 1, 1962
Author(s): Merleau-Ponty Mark
Abstract: The study of teachers' personal practical knowledge is an emerging orientation that focuses on the way teachers' understanding of their world affects the way they structure classroom experience and interact with students, parents, colleagues, and administrators. I argue that several recent articles on this topic are developing greatly enriched models of cognition, meaning, understanding, and knowledge. These models emphasize nonpropositional, pre-reflective dimensions of meaning that arise in our spatio-temporal orientations, perceptual interactions, and bodily movements. To take these experiential dimensions seriously requires new models of cognition and thus marks out a new territory for curriculum inquiry.
Link: http://www.jstor.org/stable/1179358

Journal Title: Curriculum Inquiry
Publisher: Blackwell Publishers, Inc.
Issue: i250466
Date: 4 1, 1987
Author(s): White Marcy Singer
Abstract: This article examines challenges to discourses of curriculum research and practice by the growing fascination with alternative forms of representation. The author takes as a starting point a cluster of exchanges with students that were situated in a study of a classroom in which music and image joined word and number as essential sources for learning about a context irreducibly distant from students' own: the past. In the study, what seemed to make painting, photography, film, and poetry potent sources of understanding was their capacity to bridge the gap between a remote, textbook past, and the sensory world of the students' present; these forms expressed to students not only the outline of events, but also what the events signified and felt like. Yet, in juxtaposing students' comments against discourses of historiography, philosophical aesthetics, and history teaching and learning, one soon recognizes that the very ability of the arts to communicate a sense of immediacy and human intention is what makes them problematic as sources of historical insight: in pushing out the boundaries of "acceptable" forms beyond discursive text, one also pushes up against assumptions about the nature and purposes of knowledge and inquiry. While the starting point of this article is historical inquiry, the author argues that the difficulties of representing experiences of persons in contexts removed in time or space, and of making sense of others' representations, are relevant to other forms of inquiry; the challenge of the arts to historical inquiry is paralleled in other fields, and no less in educational research.
Link: http://www.jstor.org/stable/1180164

Journal Title: Comparative Education Review
Publisher: University of Chicago Press
Issue: i250893
Date: 11 1, 1988
Author(s): Kroes Val D.
Abstract: McLaren and Hammer (n. 21 above), p. 33. 33
Link: http://www.jstor.org/stable/1188108

Journal Title: The Journal of Religion
Publisher: University of Chicago Press
Issue: i251505
Date: 7 1, 1971
Author(s): Crossan John Dominic
Abstract: Luke 15
Link: http://www.jstor.org/stable/1202136

Journal Title: Contemporary Literature
Publisher: The University of Wisconsin Press
Issue: i251779
Date: 7 1, 1995
Author(s): Zakin Jonathan
Abstract: Buell's view in The Environmental Imagination can serve to epitomize the prevailing consensus: "Thoreau is often thought of as Emerson's earthy opposite. But it would be truer to imagine him as moving gradually, partially, and self-conflictedly beyond the pro- gram Emerson outlined in Nature, which sacralized nature as humankind's mystic coun- terpart .... Thoreau became increasingly interested in defining nature's structure, both spiritual and material, for its own sake, as against how nature might subserve humanity, which was Emerson's primary consideration" (117)
Link: http://www.jstor.org/stable/1208760

Journal Title: Contemporary Literature
Publisher: The University of Wisconsin Press
Issue: i251779
Date: 7 1, 1977
Author(s): Williams Michael
Abstract: Caroline Brothers's clear discussion of the photo- graph as a "constant dialogue between image and society" (23) 23
Link: http://www.jstor.org/stable/1208761

Journal Title: Contemporary Literature
Publisher: The University of Wisconsin Press
Issue: i251760
Date: 10 1, 1982
Author(s): Yerushalmi Philip
Abstract: Yerushalmi
Link: http://www.jstor.org/stable/1208828

Journal Title: Studies in Art Education
Publisher: National Art Education Association
Issue: i256678
Date: 1 1, 1950
Author(s): Tucker Rachel
Abstract: Ricoeur's cosmic and oneiric elements by relating funda- mental components in the structure of literature to symbolic action in ritual and wish fulfillment in dream (1957, p. 106)
Link: http://www.jstor.org/stable/1319677

Journal Title: Critical Inquiry
Publisher: University of Chicago Press
Issue: i257799
Date: 7 1, 1989
Author(s): Zivek Dominick
Abstract: Slavoj Zivek, The Sublime Object of Ideology (London, 1989), p. 50. Zivek 50 The Sublime Object of Ideology 1989
Link: http://www.jstor.org/stable/1344100

Journal Title: NOVEL: A Forum on Fiction
Publisher: Brown University
Issue: i257933
Date: 10 1, 1981
Author(s): Zwerdling Karen
Abstract: A Critical Reading 173 173 A Critical Reading
Link: http://www.jstor.org/stable/1345605

Journal Title: Cultural Critique
Publisher: Society for Cultural Critique
Issue: i258501
Date: 10 1, 1982
Author(s): Johnson William V.
Abstract: "The End of Education:'The Harvard Core Curriculum Report' and the Pedagogy of Reformation," boundary 2, Vol. X, 2 (Winter 1982), 1-33 2 1 X boundary 2 1982
Link: http://www.jstor.org/stable/1354280

Journal Title: Journal for the Scientific Study of Religion
Publisher: Society for the Scientific Study of Religion
Issue: i259998
Date: 12 1, 1978
Author(s): Ricoeur Steven D.
Abstract: Methods of studying religion can be divided into those which help the investigator "understand" religion from the believer's standpoint and those which "explain" religion in the terms of the sciences. Yet despite the contemporary polemics, these methods need not be alienated from one another. Applying the hermeneutic theory of Paul Ricoeur we can see that the study of religion involves us in an act of interpretation which necessarily requires both methods of understanding and explanation. Ricoeur's theory is employed to show how these methods can be systematically used in tandem so that the most adequate interpretation of the religious world is produced.
Link: http://www.jstor.org/stable/1385914

Journal Title: The Review of Politics
Publisher: University of Notre Dame
Issue: i261382
Date: 10 1, 1989
Author(s): Pangle Fred
Abstract: Recent literature on Heidegger concentrates heavily on his (temporary) involvement in or collusion with Nazi ideology and policies. Without belittling the gravity of the issue, this article shifts the focus somewhat by invoking a distinction which recently has emerged (or reemerged) in political thought: namely, the distinction between "politics" and "the political" or between politics viewed as partisan ideology or policy making, on the one hand, and politics seen as regime or paradigmatic framework, on the other. The main thesis of the article is that Heidegger's promising contributions to political theory are located on the level of ontology or paradigmatic framework rather than that of ideological partisanship. While not neglecting the dismal intrusions of the latter plane, the article probes Heideggerian cues for a "rethinking of the political" by placing the accent on four topical areas: first, the status of the subject or individual as political agent; second, the character of the political community, that is, of the polity or (in modern terms) the "state"; thirdly, the issue of cultural and political development or modernization; and finally, the problem of an emerging cosmopolis or world order beyond the confines of Western culture. In discussing these topics, an effort is made to disentangle Heidegger from possible misinterpretations and to indicate how, in each area, his thought pointed in the direction of an "overcoming" of Western political metaphysics.
Link: http://www.jstor.org/stable/1407522

Journal Title: Journal of Architectural Education (1984-)
Publisher: Butterworth-Heinemann
Issue: i262163
Date: 5 1, 1981
Author(s): Gadamer Stephen
Abstract: The title of this essay comes from contemporary hermeneutics, a branch of philosophy devoted to interpretation. It refers to the domain between a human artifact and a beholder. Brought to architecture, this worldly concept implicitly questions the conventional role of the individual amidst historical works. It also offers a common ground on which products of architectural interpretation (performances or fictions) may begin to engage our normally independent territories of history and design. This essay examines the concept of the world in front of the work and speculates on its implications for architectural education. The illustrations portray interpretive projects by the author's students.
Link: http://www.jstor.org/stable/1425217

Journal Title: Journal of Architectural Education (1984-)
Publisher: The MIT Press
Issue: i262178
Date: 2 1, 1992
Author(s): Bozdogan Samuel
Abstract: The following essay considers Josep Lluis Sert's American Embassy in Baghdad (1955-1961) as an attempt to project a new basis for American political influence abroad that was compatible with a rapidly changing postcolonial world. Although the United States began its program of embassy construction to accord with its new role as a world power, the government required architects to be sensitive to local conditions of the site and the host country. In Iraq, this meant distinguishing America from both a rival Soviet Union and from England, America's ally but increasingly despised by Iraqis for its uninvited sway over their government, as well as addressing questions of climate and local construction capacities. To negotiate political complexities of the cold war and to balance American ambitions with local conditions, Sert drew on a modernism that was itself in the process of transition due in part to its application to a broader range of building types and social tasks, of which the embassy program is an instance, and in part to the representational pressures such institutional patronage entails.
Link: http://www.jstor.org/stable/1425469

Journal Title: Journal of the American Academy of Religion
Publisher: American Academy of Religion
Issue: i263690
Date: 3 1, 1969
Author(s): Nabert Howard L.
Abstract: Jean Nabert, Elements for an Ethic, trans. by William J. Petrek (Northwestern University Press, 1969) Nabert Elements for an Ethic 1969
Link: http://www.jstor.org/stable/1461385

Journal Title: Journal of the American Academy of Religion
Publisher: American Academy of Religion
Issue: i263718
Date: 12 1, 1958
Author(s): Vergote Volney P.
Abstract: Many students of religion suggest that wholeness or the attainment of an integrated self is an especially valuable goal whose attainment marks a moment of religious insight. Theoreticians like Jung, Allport, and Maslow strongly support this belief. Freud does not. To reconcile the two camps one must either drop Freud altogether or confine his critique of religion to an attack upon neurotic religion, or more exactly, religion based upon superego functioning. One could then claim that healthy religion is a function of the ego, e.g., the ego's tendency towards integrated functioning and the attainment of 'wholeness'. I argue that this ploy, which is itself a function of an egosyntonic desire for wholeness, is altogether wrong. It misrepresents Freud's ego psychology and it therefore misrepresents his critique of the ego's role in religion as well. First, his theoretical, as opposed to his literary, critique of religion is also a critique of certain characteristics of the ego. Second, these characteristics, especially the ego-syntonic drive towards feelings of wholeness, are functions of the ego's obedience to repetition compulsion. Third, the later texts on religion cannot be understood apart from their roots in Freud's earliest theory of ego functioning, especially the physicalist program he developed in his "Project" of 1895. The ego creates and takes part in religious dramas which present an illusory world of wholeness and completion of self. But as the seat of reality testing it must pierce the veils as quickly and as repeatedly as it weaves them.
Link: http://www.jstor.org/stable/1462274

Journal Title: Journal of the American Academy of Religion
Publisher: American Academy of Religion
Issue: i263718
Date: 12 1, 1961
Author(s): Zaehner Donald A.
Abstract: The question raised in the title has been much debated by past and present interpreters of Zoroastrianism. In the first two parts of this paper we present some dualistic and monotheistic interpretations of the religion. The interpretations can be labeled as follows: 1. DUALISTIC INTERPRETATIONS 1. The View That Angra Mainyu Is Primordial But Lacks Omnipotence And Omniscience (Dhalla, Henning) 2. The View That Angra Mainyu Is Primordial But Lacks A Physical Nature (Shaked, Boyce) II. MONOTHEISTIC INTERPRETATIONS 1. The Created Spirits View (Zaehner, Fox, Gershevitch) 2. The Transformationist (Maskhiyya) View 3. The Zurvānite View 4. The View That Good And Evil Are Coeternal Only In A Logical Sense (Moulton, Bode and Nanavutty, Duchesne-Guillemin) We present each of these views and discuss it critically in light of the following criteria: (1) textual evidence; (2) the continuity of the religion throughout its history, including the present time; (3) philosophical cogency; and (4) religious satisfaction. Our conclusion is that each of the above positions, despite its elements of strength, falls seriously short of one or more of these criteria, and hence that there is need for a more adequate interpretation of Zoroastrianism than any of them can offer. Accordingly, we present another interpretation in order to provoke further discussion and, hopefully, to advance the cause of trying to gain a more precise grasp of the teachings of this remarkable religion. In brief, the interpretation we favor is that Zoroastrianism combines cosmogonic dualism and eschatological monotheism in a manner unique to itself among the major religions of the world. This combination results in a religious outlook which cannot be categorized as either straightforward dualism or straightforward monotheism, meaning that the question in the title of this paper poses a false dichotomy. The dichotomy arises, we contend, from a failure to take seriously enough the central role played by time in Zoroastrian theology. Zoroastrianism proclaims a movement through time from dualism toward monotheism, i.e., a dualism which is being made false by the dynamics of time, and a monotheism which is being made true by those same dynamics of time. The meaning of the eschaton in Zoroastrianism is thus the triumph of monotheism, the good God Ahura Mazdā having at last won his way through to complete and final ascendancy. But in the meantime there is vital truth to dualism, the neglect of which can only lead to a distortion of the religion's essential teachings. We develop this interpretation in the last part of our paper and argue for its satisfaction of the four criteria.
Link: http://www.jstor.org/stable/1462275

Journal Title: Journal of the American Academy of Religion
Publisher: American Academy of Religion
Issue: i263716
Date: 6 1, 1930
Author(s): Underhill David R.
Abstract: This essay examines, from the point of view of an existential hermeneutics, five accounts of transpersonal experience: Robert Monroe's Journeys Out of the Body, Paul's experience in the third heaven in II Corinthians 12, a description of rapture by Teresa of Avila, a disembodied vision of guardian spirits by John Lilly from The Center of the Cyclone, and the vision of the assault of the Lords of the Dead from the Tibetan Book of the Dead. Through a consideration of world, embodiment, death, care and other existential categories, the discussion in each case focuses on a central ambiguity about the personal identity of the narrator. The question of authenticity, in a Heideggerian sense, is posed to these materials, and the central ambiguity is shown to strike so deeply as to undercut the assumption of autonomy as the criterion of authenticity. Being-toward-death is relativized in such experiences, but relativized by an even more radical threat to individual existence. In conclusion, some generalized principles are offered as heuristic criteria for interpreting transpersonal experience in general.
Link: http://www.jstor.org/stable/1463251

Journal Title: Journal of the American Academy of Religion
Publisher: American Academy of Religion
Issue: i263722
Date: 12 1, 1960
Author(s): Edwards William J.
Abstract: Benjamin Keach" (1948:24)
Link: http://www.jstor.org/stable/1463444

Journal Title: Journal of the American Academy of Religion
Publisher: American Academy of Religion
Issue: i263722
Date: 12 1, 1977
Author(s): Zahan William G.
Abstract: The very definition of myth is problematic today; here narrow, partial, "monomythic" definitions are rejected in favor of a complex, inclusive one, the seventeen items of which are then discussed. A mythological corpus consists of a network of myths, which are culturally-important imaginal stories conveying, by means of metaphor and symbol, graphic imagery, and emotional conviction and participation, the primal, foundational accounts of the real, experienced world, and humankind's roles and relative statuses within it. Mythologies may convey the political and moral values of a culture, and provide systems of interpreting individual experience within a universal perspective, which may include the intervention of suprahuman entities, as well as aspects of the natural and cultural orders. Myths may be enacted or reflected in rituals, ceremonies, and dramas, or provide materials for secondary elaborations. Only a polyphasic definition will provide appreciation of their manifold roles within a society.
Link: http://www.jstor.org/stable/1463445

Journal Title: Journal of the American Academy of Religion
Publisher: American Academy of Religion
Issue: i263706
Date: 12 1, 1951
Author(s): Makemson Laurence L.
Abstract: M. W. Makemson, The Book of the Jaguar Priest (New York: Henry Schuman, 1951) Makemson The Book of the Jaguar Priest 1951
Link: http://www.jstor.org/stable/1463490

Journal Title: Journal of the American Academy of Religion
Publisher: American Academy of Religion
Issue: i263710
Date: 12 1, 1944
Author(s): Stevenson Walter J.
Abstract: Recent study of the nature of textuality as such opens new insights for the study of the Bible. Although individual parts of the Bible have oral antecedents, the Bible as a whole has existed only as a text, and a unique kind of text, folded back on itself out of communal memory as no other book has been. A text is a monument. Textuality establishes a special relationship between discourse and death. Spoken words are exchanges between living persons. The text presents its message as well if its author is dead as it does if he or she is alive. Print is even more bound to death than writing is. In comparison with oral performance-delivery of an oration, song-a text physically has certain special alliances with past time. All texts come out of the past. Literature as text is psychologically retrospective: its effects typically include an element of nostalgia. Because of its future orientation, culminating in the closing words of Revelation, "Come, Lord Jesus" (as against typical narrative closes such as "They lived happily ever after"), the Bible has an unusual relationship to textuality: it is not literature in the way other texts are. Typical narrative plot structures existence retrospectively: the story is organized back from the conclusion. This retrospective organization is maximized by writing, which tightens plot and makes more of re-cognition, a kind of return to the beginning (the past) and hence a cyclic pattern. In addition to being related intimately to death, writing and print are also limitlessly fecund, the central forces in the evolution of consciousness, once they appear. The fecundity of writing and print, like other fecundity in human existence, is achieved by passage through death. "Unless the grain of wheat dies." The Word of God in the Person of Jesus Christ is conceived of by analogy with the spoken word. The Father speaks the Word, the Son (eo verbum quo filius); he does not write the Word, who would then by biblical attestation be not life but death: "The letter kills, but the spirit [pneuma, breath, producer of speech] gives life." The Son passes through death to resurrected life. The written text, also God's word, must also be resurrected-by interpretation, by being inserted into the lifeworld of living persons. Hermeneutics is resurrection and in common Christian teaching demands faith. Study of the textuality of the Bible-which presumes but is not the same as study of the text of the Bible-opens many new theological questions and / or gives new contours to old questions.
Link: http://www.jstor.org/stable/1463750

Journal Title: Journal of the American Academy of Religion
Publisher: Oxford University Press
Issue: i263809
Date: 9 1, 1996
Author(s): Zaleski Charles T.
Abstract: Lear: 148-166, 219-246 148
Link: http://www.jstor.org/stable/1466523

Journal Title: La Ricerca Folklorica
Publisher: Grafo Edizioni
Issue: i264940
Date: 4 1, 1967
Author(s): Wittgenstein Roberto
Abstract: Borutti, 1996:11. 11
Link: http://www.jstor.org/stable/1479813

Journal Title: The Harvard Theological Review
Publisher: Scholars Press
Issue: i267105
Date: 4 1, 1968
Author(s): Balthasar Kenneth
Abstract: "D" Society Of Cambrige University sity
Link: http://www.jstor.org/stable/1509502

Journal Title: Design Issues
Publisher: MIT Press
Issue: i267303
Date: 7 1, 1965
Author(s): Weber John
Abstract: Boltanski, "L'amour et la justice," 113 Boltanski 113 L'amour et la justice
Link: http://www.jstor.org/stable/1511841

Journal Title: Perspecta
Publisher: Rizzoli International Publications
Issue: i270598
Date: 1 1, 1990
Author(s): Merleauponty Louise
Abstract: Essai sur l'Art Essai sur l'Art
Link: http://www.jstor.org/stable/1567174

Journal Title: Studia Islamica
Publisher: G.-P. Maisonneuve-Larose
Issue: i271962
Date: 1 1, 1990
Author(s): Schlegell Jawid A.
Abstract: B.R. Von Schlegell, Principles of Sufism (Berkeley 1990) pp. xiii-xv Schlegell xiii Principles of Sufism 1990
Link: http://www.jstor.org/stable/1596163

Journal Title: Sociological Theory
Publisher: Blackwell Publishing
Issue: i273563
Date: 12 1, 1991
Author(s): Yerushalmi Howard L.
Abstract: Robert Bellah and colleagues' Habits of the Heart (1985)
Link: http://www.jstor.org/stable/1602332

Journal Title: Comparative Literature
Publisher: University of Oregon
Issue: i301520
Date: 1 1, 1963
Author(s): Milton Joel D.
Abstract: p. 84
Link: http://www.jstor.org/stable/1770741

Journal Title: Comparative Literature
Publisher: University of Oregon
Issue: i301565
Date: 4 1, 1985
Author(s): Weber Meili
Abstract: Seyla Benhabib, who attacks him for his "neglect of the structural sources ofinequality, influence, resource and power" (124) 124
Link: http://www.jstor.org/stable/1770799

Journal Title: Comparative Literature
Publisher: University of Oregon
Issue: i301599
Date: 10 1, 1973
Author(s): Zygelbojm D.G.
Abstract: Levinas himself nods when he introduces these terms into a discussion of S.Y Agnon in "Poetry and Revelation."
Link: http://www.jstor.org/stable/1771263

Journal Title: Comparative Literature
Publisher: University of Oregon
Issue: i301584
Date: 1 1, 1928
Author(s): Woolf Stacy
Abstract: Myself with Others 27 27
Link: http://www.jstor.org/stable/1771629

Journal Title: Poetics Today
Publisher: Porter Institute for Poetics and Semiotics
Issue: i303069
Date: 1 1, 1953
Author(s): Wittgenstein Richard Harvey
Abstract: Eagleton 1981:125-126 125
Link: http://www.jstor.org/stable/1771954

Journal Title: Poetics Today
Publisher: Duke University Press
Issue: i303088
Date: 12 1, 1988
Author(s): Wimmers Dorrit
Abstract: Martinez-Bonati's own illustration (1981: 112) 112
Link: http://www.jstor.org/stable/1773077

Journal Title: Poetics Today
Publisher: Duke University Press
Issue: i303104
Date: 4 1, 1988
Author(s): Zea Walter D.
Abstract: Mignolo (1991, 1992a)
Link: http://www.jstor.org/stable/1773227

Journal Title: The American Political Science Review
Publisher: The American Political Science Association
Issue: i333668
Date: 12 1, 1976
Author(s): Tinder Deborah
Abstract: Taylor, it has to be noted, would presumably quarrel with this "either/or" formulation, either interpret the classics or interpret the world. His Hegel book obvi- ously falls within the genre of commentary on the tradi- tion. Furthermore, in the preface to its condensation as Hegel and Modern Society, he emphasizes the relevance of Hegel's political philosophy to our time (1979, pp. xi- xii) xi
Link: http://www.jstor.org/stable/1962293

Journal Title: Human Studies
Publisher: Ablex Publishing Corporation
Issue: i20008666
Date: 1 1, 1978
Author(s): Jung Hwa Yol
Abstract: "The Study of Texts," paper presented at the Annual International Meeting of the Conference for the Study of Political Thought, City University of New York Graduate School, New York City, March 20-23, 1975
Link: http://www.jstor.org/stable/20008671

Journal Title: Human Studies
Publisher: Kluwer Academic Publishing
Issue: i20011066
Date: 1 1, 1995
Author(s): Bentz Valerie Malhotra
Abstract: This paper is a reflection on the boundaries of academic discourse as I came to be acutely aware of them while attempting to teach a graduate seminar in qualitative research methods. The purpose of the readings in Husserl and Schutz and the writing exercises was to assist students trained in quantitative methods and steeped in positivistic assumptions about research to write phenomenological descriptions of lived experience. "Paul" could not write the assigned papers due to a diagnosed writing "disability" but he did submit fictional stories and sketches which beautifully illustrated the concepts of Husserl and Schutz. Paul's disability presented a natural "bracketing" experiment which brought the positivistic assumptions surrounding academic research and writing to the forefront. I engaged in verbal dialogues with Paul, in which he discussed the philosophical ideas. My work with Paul highlighted the extent to which the academic lifeworld marginalizes those who seek to write from the heart, disguising even the work of those philosophers who wish to uncover direct experiences.
Link: http://www.jstor.org/stable/20011071

Journal Title: Human Studies
Publisher: Kluwer Academic Publishing
Issue: i20011066
Date: 1 1, 1995
Author(s): Vinyard Dana
Abstract: This paper provides a phenomenological account of the writing of a young woman diagnosed with schizophrenia. The method of interpretation is to put ourselves in the place of the author drawing upon a combination of sympathy, reason, common-sense, experience, and "an intersubjective world, common to us all" (Schutz, 1945: 536). The result is the recognition of the person as also capable of putting herself in the place of others so as to understand their behavior. This "role-taking success" identifies the limits of the current sociological understanding of insanity's significance in social interaction as an instance of "role-taking failure" (Rosenberg, 1992).
Link: http://www.jstor.org/stable/20011073

Journal Title: Studies in East European Thought
Publisher: Kluwer Academic Publishers
Issue: i20099867
Date: 6 1, 2004
Author(s): Bird Robert
Abstract: Aleksej Losev's definition of myth centres on the concept of detachment. In modern times detachment has most often figured in the context of philosophical aesthetics, where it is a cognitive category akin to Kant's "disinterestedness" or the Russian formalists' "estrangement." However Losev's usage also makes reference to the ontological sense of detachment as contemplative ascent (cf. Meister Eckhardt's "Abgeschiedenheit"). Thus, Losev's concept of myth combines both senses of detachment, binding perceptual attitude and being together in a double movement of resignation from the world and union with meaning; this movement literally makes sense out of reality. It therefore bears comparison to the treatment of distanciation in contemporary hermeneutics, where detachment is a key condition of understanding. By investigating Losev's connections to other Russian thinkers, the author makes a case for a distinct Russian tradition of hermeneutic philosophy (V. Ivanov, G. Shpet, A. Bakshy, A. Losev).
Link: http://www.jstor.org/stable/20099872

Journal Title: Philosophy East and West
Publisher: University of Hawaii Press
Issue: i20109441
Date: 1 1, 2008
Author(s): Fox Russell Arben
Abstract: Puritanism and Confucianism have little in common in terms of their substantive teachings, but they do share an emphasis on bounded, authoritative, localized human arrangements, and this profoundly challenges the dominant presumptions of contemporary globalization. It is not enough to say that these worldviews are "communitarian" alternatives to globalism, for that defines away what needs to be explained. This article compares the ontology of certain elements of the Puritan and Confucian worldviews, and, by focusing on the role of both authority and activity in these systems, assesses (with the assistance of Max Weber) the theories of harmony that each invoke. It concludes by identifying the distinct options that these two modes of human existence suggest for those who wish to defend the relevance of boundedness and authority, and thus the very possibility of a human-scaled politics, in today's world.
Link: http://www.jstor.org/stable/20109446

Journal Title: Philosophy East and West
Publisher: University of Hawaii Press
Issue: i20109441
Date: 1 1, 2008
Author(s): Baek Jin
Abstract: In his philosophy of nothingness, Kitarō Nishida illuminates the matrix of transformation of the world "from the Created to the Creating" (tsukuru mono kara tsukurareta mono e) through shintai, or the body. In this matrix, shintai enters into the stage of an action-sensation continuum and emerges as the immaculate iconic tool of nothingness to create new figures as extended self. This idea of shintai has resonance with the development of postwar art in Japan. The "Space of Transparency" put forth by Ufan Lee, the leader of Monoha, is the principal example. This essay investigates Nishida's notion of shintai and its influence on Lee's theory of art.
Link: http://www.jstor.org/stable/20109448

Journal Title: Synthese
Publisher: Kluwer Academic Publishers
Issue: i20118056
Date: 6 1, 1998
Author(s): Schulkin Jay
Abstract: Two philosophical traditions with much in common, (classical) pragmatism and (Heidegger's) hermeneutic philosophy, are here compared with respect to their approach to the philosophy of science. Both emphasize action as a mode of interpreting experience. Both have developed important categories -- inquiry, meaning, theory, praxis, coping, historicity, life-world -- and each has offered an alternative to the more traditional philosophies of science stemming from Descartes, Hume, and Comte. Pragmatism's "abduction" works with the dual perspectives of theory (as explanation) and praxis (as culture). The hermeneutical circle depends in addition on the lifeworld as background source of ontological meaning and resource for strategies of inquiry. Thus a hermeneutical philosophy of research involves three components: lifeworld (as ontological and strategic), theory (as explanatory), and praxis (as constitutive of culture).
Link: http://www.jstor.org/stable/20118058

Journal Title: The Review of Metaphysics
Publisher: Philosophy Education Society, Inc. The Catholic University of America
Issue: i20128378
Date: 6 1, 1986
Author(s): Margolis Joseph
Abstract: Margolis, Art and Philosophy, ch. 1; and Culture and Cultural Entities, ch. 4
Link: http://www.jstor.org/stable/20128382

Journal Title: Revista de Historia de América
Publisher: Instituto Panamericano de Geografia e Historia
Issue: i20139971
Date: 12 1, 1997
Author(s): Gómez Fernando
Abstract: The Dustbin of History by Greil Marcus, Cambridge, Harvard University Press, 1995.
Link: http://www.jstor.org/stable/20139975

Journal Title: The Historical Journal
Publisher: Cambridge University Press
Issue: i20175108
Date: 9 1, 2007
Author(s): Isaac Joel
Abstract: Jamie Cohen-Cole, 'The reflexivity of cognitive science: the scientist as model of human nature', History of the Human Sciences, 18 (2005), pp. 107-39.
Link: http://www.jstor.org/stable/20175119

Journal Title: Revue française de sociologie
Publisher: Editions Ophrys
Issue: i20453408
Date: 12 1, 2006
Author(s): Lemel Yannick
Abstract: Steve Bruce (2001)
Link: http://www.jstor.org/stable/20453412

Journal Title: Third World Quarterly
Publisher: Routledge Publishing
Issue: i20454993
Date: 1 1, 2007
Author(s): Bowden Brett
Abstract: As a tool for understanding the world in which we live the study of the history of political thought is stunted because of a preoccupation with the Western canon as the history of political thought to the exclusion of other histories and traditions. This ongoing exclusion is itself facilitated by a deeply entrenched select reading of the Western canon; a reading that overlooks a tendency within the canon to not just ignore but suppress and dismiss the value of other accounts of history and traditions of thought. An opening of the Western mind to these assumed to be alien traditions of social, legal and political thought reveals that, in the global market place of ideas, these purportedly competing and non-compatible traditions of thought might in fact have considerably more in common than what sets them apart: thus opening the way for an authentic inter-civilisational dialogue that focuses more on co-operation and less on clashes.
Link: http://www.jstor.org/stable/20455003

Journal Title: Philosophy
Publisher: Cambridge University Press
Issue: i20533165
Date: 1 1, 2009
Author(s): van Woudenberg René
Abstract: Fred Dretske, "Epistemic Operators", Journal of Philosophy 67 (1970): 1003-1013.
Link: http://www.jstor.org/stable/20533170

Journal Title: Hispamérica
Publisher: Hispamérica, Saúl Sosnowski
Issue: i20539803
Date: 12 1, 1994
Author(s): Sklodowska Elzbieta
Abstract: A. J. Greimas, "The Veridiction Contract", New Literary History, vol. XX, no 31 (1989), pp. 651-60.
Link: http://www.jstor.org/stable/20539806

Journal Title: Hispamérica
Publisher: Hispamérica, Saúl Sosnowski
Issue: i20540322
Date: 12 1, 2001
Author(s): Pino-Ojeda Walescka
Abstract: James Olney, Metaphors of Self: The Meaning of Autobiography, Princeton, NJ, Princeton University Press, 1972, pp 31-2
Link: http://www.jstor.org/stable/20540326

Journal Title: Review of International Studies
Publisher: Cambridge University Press
Issue: i20542799
Date: 7 1, 2009
Author(s): Brincat Shannon
Abstract: Hegel quoted in Mieczyslaw Maneli, 'Three Concepts of Freedom: Kant - Hegel - Marx', Interpretation, 7:1 (January, 1978), p. 28
Link: http://www.jstor.org/stable/20542805

Journal Title: Quaderni Urbinati di Cultura Classica
Publisher: Instituto Editoriali e Poligrafici Internazionali
Issue: i20546867
Date: 1 1, 2005
Author(s): Giordano-Zecharya Manuela
Abstract: Ibid.
Link: http://www.jstor.org/stable/20546873

Journal Title: The Journal of Asian Studies
Publisher: The Association for Asian Studies, Inc.
Issue: i309677
Date: 8 1, 1978
Author(s): Weber Charles F.
Abstract: Although the Thai-Lao peasants living in rain-fed agricultural communities in northeastern Thailand have experienced some improvements in their socioeconomic situation as a consequence of the growth of the Thai economy since the mid-1950s, these peasants still constitute the poorest sector of the population of Thailand. Moreover, the socioeconomic position of the rural northeastern Thai populace has actually declined relative to that of the urban populace and that of the rural populace living in central Thailand. The economic disadvantageous position of Thai-Lao peasants is linked with a sense of being an ethnoregional minority within a polity that has been highly centralized since reforms instituted at the end of the nineteenth century. Much of the social action of Thai-Lao peasants with reference to the political-economic constraints on their world can be understood, as long-term research in one community reveals, as having been impelled by rational calculation aimed at improving the well being of peasant families. The ways in which peasants have assessed in practice the justice of these constraints as well as the ways in which they have assessed the limits to entrepreneurship must be seen, however, as being rooted in moral premises that Thai-Lao villagers have appropriated from Theravada Buddhism as known to them in their popular culture.
Link: http://www.jstor.org/stable/2054768

Journal Title: Journal of Religion in Africa
Publisher: Brill
Issue: i20696813
Date: 1 1, 2009
Author(s): Lambranca Béatrice Dias
Abstract: This paper focuses on gendered processes of socialization experienced by Christian religious groups in different Christian churches in post-civil war Gorongosa, a district in the centre of Mozambique. Discourses of radical social transformation through Christian interventions and experiences are prominent among Christians, both men and women. Yet a comprehensive and longitudinal analysis of the social world in which the Christian groups are embedded and the performances of Christian men and women demonstrates the emergence of complex processes of transformation and continuities with local cultural beliefs and practices that many non-Christians have partially or thoroughly reformed or abandoned. These changes and continuities also encompass the manifestation of fluid forms of submission and creativity, and masculinities and femininities against the ideological notion of thoroughly new and closed Christian identities. The overall analysis suggests that the tension between the practices of change and continuity are necessary in order to create and sustain the legitimacy of the various Christian groups in Gorongosa.
Link: http://www.jstor.org/stable/20696817

Journal Title: The Journal of English and Germanic Philology
Publisher: University of Illinois Press
Issue: i20722633
Date: 7 1, 2008
Author(s): Scheil Andrew
Abstract: Versions of History: from Antiquity to the Enlightenment, ed. Donald Kelley (New Haven: Yale Univ. Press, 1991), p. 66.
Link: http://www.jstor.org/stable/20722635

Journal Title: College Literature
Publisher: West Chester University
Issue: i20749578
Date: 4 1, 2010
Author(s): Marrouchi Mustapha
Abstract: Caryl Phillips's narrative is painfully concerned with the relationship of Empire, Colony, and the In-between; Europe, Africa, and the Caribbean; slavery, rebellion, and freedom; Men, women and children; absent or useless fathers and damaged, aimless sons. It explores what hold in common while never losing sight of the painful quotidian, the specific. It is a narrative where the picaresque shakes hands with the epic and the linearity is broken, encircled, and put fast forward or in reverse by a mise-en-abîme of sorts: the tale-within-the-tale-within-the-tale even if interrupted by the tapestry of an emergent voice that finally proposes itself as both the identity and the difference of its verbal universe. "Enter your own self and discover the world," Phillips seems to be saying, "but also go out into the world and discover yourself." Once that call is answered, fiction itself becomes another way of questioning truth as we strive for it through the paradox of a lie. That lie can be called the imagination. It can also be seen as a parallel reality. For it may be observed as a critical mirror of what passes for the truth in the world of convention. It certainly sets up a second universe of being, where the narrator, say Cambridge in Cambridge, has a reality greater, though no less important, than the host of hastily met and then forgotten people we deal with on a daily basis. It is in this sense that Phillips brings into light another way of telling in that his narrative gives weight and presence to the virtues and vices—the fugitive personalities—of our daily acquaintance. This is the prerogative of his style, which I try to discuss in this essay. It has the power to render disenchantment and pleasure without resolving the contradiction between them. In fact, what holds them in tension, as equal forces straining in opposite directions, is the artist's mature subjectivity, stripped of hubris, unashamed either of its fallibility or of the modest assurance it has gained as a result of being out of place and not quite right.
Link: http://www.jstor.org/stable/20749583

Journal Title: Historical Social Research / Historische Sozialforschung
Publisher: Center for Historical Social Research / Zentrum für Historische Sozialforschung
Issue: i20762096
Date: 1 1, 2006
Author(s): Silvennoinen Martti
Abstract: SILVENNOINEN 2003, p.167
Link: http://www.jstor.org/stable/20762110

Journal Title: Journal for Early Modern Cultural Studies
Publisher: Group for Early Modern Cultural Studies
Issue: i20798265
Date: 12 1, 2009
Author(s): Domingo Darryl P.
Abstract: Drawing attention to the complex reciprocal relationship between commercialized leisure and commercial literature in the so-called "Age of Wit," this essay reconceives of the witty and witless in two important ways. Taking for granted, first of all, that wit is usually analyzed in terms of the efficacy of verbal language, the essay examines how and why debates concerning true and false wit were played out in physical terms—in this case, through the motions, gestures, and attitudes of the dancing body. Second of all, the essay attempts to account for the enduring, if unwitting, attractions of "false wit" by likening it to the tricks and transformations of contemporary English pantomime. Satirists of the 1720s, 1730s, and 1740s frequently invoke the unmeaning motion of Harlequin as a visual way of proscribing the verbal excesses of extravagant language. At the same time, apologists for pantomime associate Harlequin's "dumb Wit" with truth, reason, and the pattern of nature, claiming that the genre's corporeality allowed it to transcend the limitations and equivocations of words. The essay concludes that the popularity of pantomime contextualizes the Augustan reaction against false wit, in that it identifies a source of aesthetic pleasure in the public's eagerness to be duped by apparent sameness in difference. Early eighteenth-century readers enjoy luxuriant, illogical, and mixed metaphors, forced similes, and trifling jibes and quibbles for the same reason that early eighteenth-century spectators delight in the unexpected turns of pantomimic entertainment: in a world under the sway of Harlequin's magical slapstick, audiences derive satisfaction from being deceived.
Link: http://www.jstor.org/stable/20798269

Journal Title: Islamic Studies
Publisher: The Islamic Research Institute
Issue: i20837267
Date: 7 1, 2003
Author(s): AFZAAL AHMED
Abstract: Jonathan E. Brockopp, ed., The Islamic Ethics of Life: Abortion, War, and Euthanasia (Columbia: University of South Carolina Press, 2002).
Link: http://www.jstor.org/stable/20837269

Journal Title: Les Études philosophiques
Publisher: Presses Universitaires de France
Issue: i20849843
Date: 7 1, 2007
Author(s): Chenavier Robert
Abstract: Husserl, Krisis, p. All All.
Link: http://www.jstor.org/stable/20849849

Journal Title: International Journal of Historical Archaeology
Publisher: Springer
Issue: i20853193
Date: 9 1, 2009
Author(s): Demers Paul A.
Abstract: In many parts of the world, excavations of British military sites have unearthed material reflecting lifeways in the British Empire. Specifically, studies of historical ceramics and glass have greatly advanced our understanding of status and material expression. This study highlights the current body of knowledge on British military crested ceramics, contrasting the rarity of archaeological finds with their abundance in documentary sources. An elemental stylistic analysis reveals that these crests expressed regimental affiliation as the fundamental unit of self-identification. Symbolic interpretation of these crests stresses their active role in the socialization of officers and structuring collective memory, particularly through the mess institution.
Link: http://www.jstor.org/stable/20853199

Journal Title: American Sociological Review
Publisher: American Sociological Association
Issue: i336426
Date: 10 1, 1960
Author(s): Mauss Edward A.
Abstract: Marcel Mauss, Sociologie et Anthropologie, Paris: Presses Universitaires de France, 1960, pp. xxiii-xxx. Mauss xxiii Sociologie et Anthropologie 1960
Link: http://www.jstor.org/stable/2091136

Journal Title: Philosophy and Phenomenological Research
Publisher: State University of New York at Buffalo
Issue: i310313
Date: 9 1, 1978
Author(s): Hofstadter Reiner
Abstract: "Questioning the Foundation of Practical Philosophy," Human Studies, I, 1978, pp. 357-368 357 I Human Studies 1978
Link: http://www.jstor.org/stable/2107140

Journal Title: The Journal of Modern History
Publisher: The University of Chicago Press
Issue: i337200
Date: 12 1, 1965
Author(s): Ricoeur Michael
Abstract: Paul Ricoeur distills this point well: "When we discover that there are several cultures instead of just one and consequently at the time when we acknowledge the end of a sort of cultural monopoly, be it illusory or real, we are threatened with the destruction of our own discovery. Suddenly it becomes possible that there are just others, that we ourselves are an 'other' among others" (History and Truth [Evanston, Ill., 1965], p. 278). Ricoeur 278 History and Truth 1965
Link: http://www.jstor.org/stable/2124538

Journal Title: Annual Review of Anthropology
Publisher: Annual Reviews Inc.
Issue: i311434
Date: 1 1, 1987
Author(s): Young Lisa
Abstract: 22, 141, 211
Link: http://www.jstor.org/stable/2155816

Journal Title: Studi di Sociologia
Publisher: Università Cattolica del Sacro Cuore
Issue: i23005130
Date: 6 1, 2009
Author(s): PAVESI NICOLETTA
Abstract: ibid.: 46
Link: http://www.jstor.org/stable/23005136

Journal Title: Studi di Sociologia
Publisher: Università Cattolica del Sacro Cuore
Issue: i23005104
Date: 3 1, 2010
Author(s): MARTINI ELVIRA
Abstract: Plutarco 1982
Link: http://www.jstor.org/stable/23005221

Journal Title: The Journal of the Royal Anthropological Institute
Publisher: Blackwell Publishing
Issue: i23011305
Date: 3 1, 2011
Author(s): Armstrong-Fumero Fernando
Abstract: This article draws on ethnographic examples to examine how rural Maya-speakers in the Mexican state of Yucatán ground the experience of identity politics in quotidian engagements with pre-Hispanic objects and utterances in the Maya language. My argument is intended as a revision of models of critical scholarship that have been influenced by poststructuralism and that place an overwhelming emphasis on discourse as a modality through which politically viable identities are created and performed. Specific examples show how vernacular multiculturalism is shaped by the agency of forms of language use and physical objects that have been a part of local life-worlds long before the popularization of Mayan identity politics. This offers some potentials for collaborative work that have not been fully explored in poststructural critiques of representation. L'auteur s'appuie sur des exemples ethnographiques pour étudier la manière dont les locuteurs du maya vivant dans les zones rurales de l'état mexicain du Yucatán fondent leur expérience de la politique identitaire sur une interaction quotidienne avec les objets et énoncés préhispaniques de la langue maya. Son argumentation se veut une remise en cause des modèles universitaires critiques influencés par le poststructuralisme, qui mettent lourdement l'accent sur le discours en tant que modalité permettant de créer et de réaliser des identités politiquement viables. Des exemples concrets montrent comme un multiculturalisme vernaculaire se constitue par l'action des formes d'usage du langage et des objets matériels qui faisaient partie de la vie locale longtemps avant que la politique identitaire maya se popularise. Cette approche offre un potentiel de travail en collaboration qui n'a pas été complètement exploré par les critiques poststructuralistes de la représentation.
Link: http://dx.doi.org/10.1111/j.1467-9655.2010.01669.x', 'an external site', 'external-fulltext-any

Journal Title: The Journal of Religious Ethics
Publisher: Wiley Subscription Services
Issue: i23020023
Date: 6 1, 2011
Author(s): Cisneros Ariane Hentsch
Abstract: Dallmayr 2009, 24, 27
Link: http://dx.doi.org/10.1111/j.1467-9795.2011.00475.x', 'an external site', 'external-fulltext-any

Journal Title: Review of International Studies
Publisher: Cambridge University Press
Issue: i23025453
Date: 10 1, 2011
Author(s): GUNNELL JOHN G.
Abstract: Cora Diamond, The Realistic Spirit in Philosophy: Wittgenstein, Philosophy, and the Mind (Cambridge: MIT, 1991).
Link: http://dx.doi.org/10.1017/S0260210510001609', 'an external site', 'external-fulltext-any

Journal Title: Revista Chilena de Literatura
Publisher: Departamento de Literatura, Universidad de Chile
Issue: i23064085
Date: 9 1, 2011
Author(s): Oses Darío
Abstract: En el discurso que leyó en el Congreso Latinoamericano de Partidarios de la Paz, en México, en 1949, Neruda había dicho que en los últimos años "maestros snobs se han apoderado de Kafka, de Rilke, de todos los laberintos que no tengan salida, de todas las metafísicas que han ido cayendo, como cajones vacíos desde el tren de la historia [...]" ("Mi país, como ustedes saben..." 765).
Link: http://www.jstor.org/stable/23064093

Journal Title: Daedalus
Publisher: The MIT Press
Issue: i23240257
Date: 1 1, 2012
Author(s): Wood Michael
Abstract: This essay explores the suggestion that many American narratives are supplementary, correcting narratives — alternatives to the main story on offer. The guiding thought is that of Henry James's "possible other case," and the chief example is Cormac McCarthy's "No Country for Old Men," in which one story after another fails to cope with the ongoing mystery it faces. The novel may imply, then, that narrative itself, rather than any individual report or fiction, is in crisis or has come to the end of its road. A coda to the essay proposes the option of nonnarrative understandings of the world in those extreme situations where storytelling is no longer the sense-making activity we so often take it to be.
Link: http://dx.doi.org/10.1162/DAED_a_00135', 'an external site', 'external-fulltext-any

Journal Title: Humboldt Journal of Social Relations
Publisher: Humboldt State University
Issue: i23261550
Date: 1 1, 1982
Author(s): Jacobs Anton K.
Abstract: This essay suggests Friedrich Nietzsche has a contribution to make to the theoretical enterprise of social science. Contemporary theorizing, reflecting an increased attention to language, has been focusing on the dialogical mode of production and, of course, on hermeneutics. This has led to a renewal of interest in Friedrich Nietzsche. In this essay, two alternative models of the hermeneutic circle are examined: one arising out of the work of the school of Konstanz; the other associated primarily with the work of Juergen Habermas. The former presents a circular image of the "conversational" situation; the latter portrays a time schedule of the process based on the psychoanalytic process of therapy. Nietzsche's contributions are suggested to be significant, in the first model, in regard to the mode of production and, in the second, the stage of the quasi-naturalistic turn. Nietzsche's way to truth is through constant and relentless criticizing. In contrast to the rationalistic practices of Western philosophy, Nietzsche exercised an art of interpreting based on the use of metaphor and aphorism. This practice seems to reflect Nietzsche's concern to communicate truth in a world he saw as inherently ambiguous and dynamic, thus, rendering propositional truth impossible. Nietzsche radically challenges the rational foundations on which we stand. Thus he presents us with a mode of knowledge production that reclaims traditions lost to science. In addition, Nietzsche shows, by word and example, that his existential approach offers a way to see life as a text and source for quasi-naturalistic forays toward understanding. In this way Nietzsche shows that the traditional concept of knowledge is a pseudo-concept by revealing the intimate and inseparable connection between life and knowledge. Knowledge is rooted in life; it is a manifestation of concrete psychological and political realities. Consequently, it makes sense not to ignore life as a source for explanation when examining resources for re-establishing communication when the hermeneutic circle breaks down in a moment of misunderstanding.
Link: http://www.jstor.org/stable/23261695

Journal Title: International Organization
Publisher: Cambridge University Press
Issue: i23279968
Date: 10 1, 2012
Author(s): de Mello e Souza André
Abstract: Grant and Keohane 2005, especially 36, 38.
Link: http://www.jstor.org/stable/23279972

Journal Title: Journal of Mormon History
Publisher: Mormon History Association
Issue: i23289637
Date: 4 1, 2007
Author(s): Barlow Philip L.
Abstract: "Baptism for the Dead," Times and Seasons 3:760.
Link: http://www.jstor.org/stable/23289683

Journal Title: Iyyun: The Jerusalem Philosophical Quarterly / עיון: רבעון פילוסופי
Publisher: החברה הפילוסופית בירושלים
Issue: i23303150
Date: 4 1, 1960
Author(s): LICHTIGFELD A.
Abstract: Jaspers' thesis (while rejecting the claim of philosophers of the Western tradition to universal validity and Truth, yet conceding that their metaphysical systems express an awareness of Being) is as follows: "Reality is neither the object nor the subject, but that which encompasses both, the Encompassing which is illuminated in the division between subject and object"; He — the One God — is Encompassing and the greatest closeness which has its place within the inwardness of man". The whole inquiry leads Jaspers to claim that the existential self is rooted in Transcendence and the ground of all things lies in the real ization of the existential self in freedom in which eternity and time coalesce. In this freedom time — far from being the "moving image of eternity" — becomes the actual scene of the existential self's moral striving with the forces of this world, and by seizing the cipher (= the language of Transcendence) as the symbol of Transcendence, the existential self achieves authentic existence, thus endowing the historical process of time with unique and ultimate meaning. 1) Reason: It is because of reason with which God has endowed man that any content of a pretended revelation possesses any self-evidencing power: "In diesem Menschwerden durch Vernunft wird das Eine der Transzendenz fühlbar dem Einen der jeweils geschichtlichen Existenz". Yet by abandoning belief in universal Truth we become open for Truth, realised and determined in its concrete historic form for each individual by means of communication. Communication therefore becomes "the universal condition of man's being". It follows that Truth cannot be separated from communicability. It only appears in time as a realitythrough-communication so much so "that I can not even become myself alone without emerging out of my being with others". Now the element in which existential communication lives and moves and has its spiritual being is — reason ("reason is what penetrates everything"). 2) Unity of Mankind: The discovery of the unreality of man's existence apart from God, is the discovery at the same time of the fact that God is the ultimate ground of the unity of mankind. According to Jaspers the fact of life are to conform to the principle of that wider order of reality disclosed to us in the experience of communication in which the reality of each person's likeness to the image of God finds its practical application. The development of communication depends on the principle of correlation of Existenz and Transcendenz which is the property of no finite existential self, but manifests itself alike in all. Though we may be confronted with the question "Is it God or the devil who governs the world?", it remains equally true that even "failure is no argument against the truth that is rooted in transcendence". 3) Ultimate Dignity of Man: Jaspers' unequivocal emphasis on freedom, stating that "Freedom and God are inseparable" serves to assure this ideal its place in human society. Thus man's exercise of freedom knits him up into the transcendental design. The claim that certain facts and experiences yield a basis for the recognition of the ultimate dignity of man is justified precisely by this evidence that through God, as inseparable from freedom, we discern the ultimate significance of both man and humanity.
Link: http://www.jstor.org/stable/23303155

Journal Title: Iyyun: The Jerusalem Philosophical Quarterly / עיון: רבעון פילוסופי
Publisher: מרכז ש. ה. ברגמן לעיון פילוסופי, הפקולטה למדעי הרוח של האוניברסיטה העברית בירושלים
Issue: i23346659
Date: 1 1, 1993
Author(s): Margolis Joseph
Abstract: Joseph Margolis, The Truth about Relativism (Oxford: Basil Blackwell, 1991)
Link: http://www.jstor.org/stable/23350748

Journal Title: October
Publisher: MIT Press
Issue: i23361522
Date: 10 1, 2012
Author(s): APTER EMILY
Abstract: Roberto Esposito, Immunitas: The Protection and Negation of Life, trans. Zakiya Hanafi (London: Polity Press, 2011), pp. 145-77.
Link: http://dx.doi.org/10.1162/OCTO_a_00107', 'an external site', 'external-fulltext-any

Journal Title: Annales de Géographie
Publisher: Armand Colin
Issue: i23457093
Date: 6 1, 2008
Author(s): Lévy Jacques
Abstract: Margaret Thatcher Foundation : http://www.margaret- thatcher.org/speeches/displaydocument.asp?docid=106689.
Link: http://www.jstor.org/stable/23457595

Journal Title: Annales de Géographie
Publisher: Armand Colin
Issue: i23458030
Date: 2 1, 2013
Author(s): Héritier Stéphane
Abstract: Gauchon et al., 2006
Link: http://www.jstor.org/stable/23458032

Journal Title: Historia Social
Publisher: Fundación Instituto de Historia Social
Issue: i23496240
Date: 1 1, 2013
Author(s): de la Pascua Sánchez María José
Abstract: Ibidem, pp. 126-127.
Link: http://www.jstor.org/stable/23496317

Journal Title: Method & Theory in the Study of Religion
Publisher: BRILL
Issue: i23548425
Date: 1 1, 1997
Author(s): BLOOMQUIST L. GREGORY
Abstract: In this article I suggest ways in which rhetorical analysis can complement sociological analysis of early Christianity. On the basis of a universally acknowledged saying of Jesus ("blessed are you poor"), I suggest that those who use social scientific perspectives need to clarify more accurately the levels of data from which they are working (i.e., when they are working with probably early material, possibly the words of Jesus himself, and when they are working with the later elaboration of the traditional material) and to identify the rhetorical value of each level. I then show how, contrary to sociological analysis that depicts Jesus as merely proclaiming reversal, the historical Jesus proclaimed a reversal that had already happened but one that was away from God's intended order: what the historical Jesus was calling for was a future restoration to a state that existed before the reversal. Attention to the rhetorical nature of his follower's use of this proclamation, however, shows that when the author of the Gospel of Luke and the Lukan Acts of the Apostles uses the language of reversal and restoration, he now does so to describe what was happening not primarily vis-à-vis "the world" but in their own, now Christian communities Jesus' message of reversal of the fate of the poor becomes in this way the Lukan message of the apostolic governance of that reversal, that is, the broker's (the apostolic leadership's, after the model of Jesus) dispensation of the patron's (God's) resources.
Link: http://www.jstor.org/stable/23549644

Journal Title: Method & Theory in the Study of Religion
Publisher: BRILL
Issue: i23548558
Date: 1 1, 2005
Author(s): Schilbrack Kevin
Abstract: Stoller (1997)
Link: http://www.jstor.org/stable/23551721

Journal Title: Method & Theory in the Study of Religion
Publisher: BRILL
Issue: i23548421
Date: 1 1, 1995
Author(s): DANIELS JOHN
Abstract: Dilthey 1976: 220-221
Link: http://www.jstor.org/stable/23555528

Journal Title: Revue d'histoire moderne et contemporaine (1954-)
Publisher: Société d'histoire moderne et contemporaine
Issue: i23557514
Date: 9 1, 2012
Author(s): Singaravélou Pierre
Abstract: Rodney P. CARLISLE, Geoffrey GOLSON, American in Revolt during the 1960's and 1970's, Santa Barbara, ABC Clio, 2008
Link: http://www.jstor.org/stable/23558104

Journal Title: Traditional Dwellings and Settlements Review
Publisher: International Association for the Study of Traditional Environments (IASTE)
Issue: i23564251
Date: 4 1, 1990
Author(s): BALAMIR AYDAN
Abstract: This paper addresses the problem of interpreting the concepts of tradition and traditionalism with specific reference to the tradition of the Anatolian house and the recent erosion of place quality in Turkish towns. The Anatolian house provides a remarkable example of cultural diffusion and transformation. During the reign of the late Ottoman, a variety of cultures impinged on one another, giving rise to autochthonous traditions that were shared by different religious and ethnic groups. But during the Republican Period the process of Westernization interrupted the continuity of historic traditions, resulting in the emergence of a peculiar contemporary tradition. The majority of Turkish housing today displays characteristics of a "vernacular modernism" conditioned by the moral and technical orders of a market economy. The worldwide spread of such cultural mediocrity has often been attributed to the corrosive influence of a single world civilization. A number of recent attempts have been made to search for a national idiom in Turkey. But these attempts, often promoting a "vernacular historicism," have yet to account for any distinct revision of urban house-form. Argument today revolves around an old rhetorical opposition between universal civilization and national culture. Should a post-traditional society sustain its cultural tradition to attain universal values, or vice-versa? The conservative in this debate is more involved in the revival than in the preservation of tradition. The progressive, though an ardent defender of preservation, resists revivalism because of its chauvinistic connotations and pastiche effects. This paper attempts to resolve this argument by suggesting a simultaneous unfolding of the historical problems of the Anatolian house tradition and the theoretical problems of presumed dichotomies such as "traditional vs. modern." Finally, the paper advocates the development of research strategies to facilitate correct readings of cultural tradition and design strategies to improve the quality of residential environments.
Link: http://www.jstor.org/stable/23566252

Journal Title: Gregorianum
Publisher: PONTIFICIA UNIVERSITAS GREGORIANA
Issue: i23568596
Date: 1 1, 1969
Author(s): Carrier Hervé
Abstract: Moore, The Tutorial System
Link: http://www.jstor.org/stable/23574177

Journal Title: Gregorianum
Publisher: PONTIFICIA UNIVERSITAS GREGORIANA
Issue: i23568647
Date: 1 1, 1980
Author(s): Magnani Giovanni
Abstract: Merton Gill, Psychic Energy, J.A.PsA, 1977 p. 581
Link: http://www.jstor.org/stable/23576028

Journal Title: Gregorianum
Publisher: PONTIFICIA UNIVERSITA GREGORIANA
Issue: i23569616
Date: 1 1, 1989
Author(s): Kobler John F.
Abstract: John F. Kobler, op. cit. (n. 12 supra), pp. 119-122, 194.
Link: http://www.jstor.org/stable/23578486

Journal Title: Gregorianum
Publisher: PONTIFICIA UNIVERSITÀ GREGORIANA
Issue: i23572489
Date: 1 1, 2009
Author(s): Imoda Franco
Abstract: F. Imoda, Sviluppo umano psicologia e mistero, Casale Monferrato, 1993, 338.
Link: http://www.jstor.org/stable/23582747

Journal Title: Zeitschrift für Theologie und Kirche
Publisher: J.C.B. MOHR (PAUL SIEBECK)
Issue: i23584417
Date: 1 1, 1982
Author(s): Janowski Bernd
Abstract: Gese, Tod, 46.
Link: http://www.jstor.org/stable/23584888

Journal Title: Zeitschrift für Theologie und Kirche
Publisher: Mohr Siebeck
Issue: i23585707
Date: 6 1, 2009
Author(s): Stoellger Philipp
Abstract: E. Levinas, Autrement qu'etre ou au-delä de l'essence, Paris 1974, 29-76.
Link: http://www.jstor.org/stable/23586358

Journal Title: Revue Tiers Monde
Publisher: l'Institut d'Étude du Développement économique et social
Issue: i23594288
Date: 12 1, 2013
Author(s): de Freitas Dutra Eliana
Abstract: Idem.
Link: http://www.jstor.org/stable/23594373

Journal Title: European Journal of East Asian Studies
Publisher: Brill Academic Publishers
Issue: i23615227
Date: 1 1, 2010
Author(s): Pholsena Vatthana
Abstract: Hyunah Yang, Finding the 'map of memory，、p. 87.
Link: http://www.jstor.org/stable/23615373

Journal Title: Perspectives
Publisher: INSTITUTE OF INTERNATIONAL RELATIONS
Issue: i23615225
Date: 1 1, 2009
Author(s): KUBÁLKOVÁ VENDULKA
Abstract: The Anglo-American discipline of International Relations defends its main principles and resists with an almost religious fervor any change to them, although the explanation of world affairs has been eluding it since its inception. The article attempts to draw up possibly the first historiography of the IR scholarship about religion in world affairs since the 90s, showing the heightened interest in the subject from most other social sciences and humanities. The article proposes the use of the term 'International Political Theology' to bridge the multiple literatures as well as to underscore the theological commitment of the IR discipline to its basic creeds and dogmas.
Link: http://www.jstor.org/stable/23616223

Journal Title: Revue de l'histoire des religions
Publisher: ARMAND COLIN
Issue: i23617005
Date: 12 1, 2005
Author(s): GRABAR OLEG
Abstract: Barry Flood, comme The Great MosqueMosque of Damascus: studies on the makines of an Umayyad visual culture (Leiden, 2001).
Link: http://www.jstor.org/stable/23617810

Journal Title: Revue d'histoire des sciences
Publisher: Presses Universitaires de France
Issue: i23632735
Date: 12 1, 2004
Author(s): Dalmedico Amy Dahan
Abstract: Bert J. M. de Vries et al., Greenhouse gas émissions in an equity-environment and service-oriented world : An IMAGE-based scénario for the 21st Century, Technological forecasting and social change, 63 (2000), 137-174.
Link: http://www.jstor.org/stable/23634068

Journal Title: Asian Journal of Social Science
Publisher: BRILL
Issue: i23653923
Date: 1 1, 2006
Author(s): Taylor Betsy
Abstract: Wilshire (1990).
Link: http://www.jstor.org/stable/23654398

Journal Title: ARSP: Archiv für Rechts- und Sozialphilosophie / Archives for Philosophy of Law and Social Philosophy
Publisher: Franz Steiner Verlag
Issue: i23676340
Date: 1 1, 2003
Author(s): Liebsch Burkhard
Abstract: Le Juste, 85f.
Link: http://www.jstor.org/stable/23680561

Journal Title: Cultures et Conflits
Publisher: L'Harmattan
Issue: i23696812
Date: 4 1, 2001
Author(s): MCGIBBON Rodd
Abstract: Campbell (David), National reconstruction: Violence, Identity and Justice in Bosnia, op. cit., pp. 165-208.
Link: http://www.jstor.org/stable/23699462

Journal Title: Contributions to the History of Concepts
Publisher: Berghahn Journals
Issue: i23730902
Date: 7 1, 2011
Author(s): IFVERSEN JAN
Abstract: http://www.concepta-net.org/beyond_classical_key_concepts.
Link: http://dx.doi.org/10.3167/choc.2011.060104', 'an external site', 'external-fulltext-any

Journal Title: Innovar: Revista de ciencias administrativas y sociales
Publisher: UNIVERSIDAD NACIONAL DE COLOMBIA
Issue: i23741451
Date: 12 1, 2007
Author(s): Tognato Carlo
Abstract: Stevens y Toneguzzo (2004).
Link: http://www.jstor.org/stable/23745584

Journal Title: The Journal of Educational Thought (JET) / Revue de la Pensée Éducative
Publisher: Faculty of Education, University of Calgary
Issue: i23762745
Date: 10 1, 2008
Author(s): ROTH WOLFF-MICHAEL
Abstract: Present discourses on technology education are taking a positive and value-neutral approach with utilitarian and vocational overtones. The discourses generally lack discussions of human agency and human responsibility for techno-scientific activities and technological literacy. To support the emergence of a collective civic literacy, we argue in this text that technology education needs to take up critical and value-acknowledging aspects with emphasis on building sustainable relationships among human beings, technology, and lifeworld. To understand the relationship between human agency and modern technology, we examine the nature of technology in the dimensions of technology as causality and technology as a relationship of lifeworld. Discussing Martin Heidegger's perspectives on the causalities of technology, we question how the nature of technology situates human beings in power-related relationships to the world. Understanding technology as process and relationship of lifeworld, the paper extends its discussion of the responsibility of a dialectical human-technology-lifeworld relation based on a socio-technical and ethico-moral framework of technology. By recognizing human responsibility of and for modern technology, we outline a critical and reflective approach to technological literacy. The approach challenges the position of current approaches to technology in the attempt to provide a foundation for a contemporary pedagogy of technological awareness and values. Aujourd'hui, les discours en matière d'enseignement de la technologie sont en train de prendre une orientation positive et dépourvue de jugement de valeur comportant des connotations utilitaristes et professionnelles. En général, les discours n'ouvrent pas assez de discussions sur l'action humaine et la responsabilité humaine dans les activités technico-scientifiques et dans l'alphabétisme technologique. Dans ce papier, afin de renforcer l'éclosion de l'alphabétisme civique collectif, nous ouvrons le débat sur le fait que l'enseignement de la technologie a besoin d'aborder des aspects critiques et de valeur reconnue avec un accent mis sur la construction durable des relations chez les êtres humains, dans la technologie et dans la vie mondiale. Dans le but de comprendre les relations entre l'action humaine et la technologie moderne, nous analysons la nature de la technologie en tant que causalité et en tant que relation de la vie mondiale. Nous discutons des perspectives de Martin Heidegger sur les causalités de la technologie. Nous posons des questions sur la manière que la nature de la technologie situe les êtres humains dans les relations basées sur le pouvoir face au monde. Nous assimilons la technologie comme processus et comme relation de la vie mondiale. L'article élargit les propos sur la responsabilité dune relation dialectale humaine technologie/vie mondiale, fondée sur une structure de technologie sociotechnique et éthico morale. En reconnaissant la responsabilité humaine de et pour la technologie moderne, nous soulignons une démarche critique et réfléchie de l'alphabétisme technologique. La démarche remet en question la position des approches actuelles vers le chemin de la technologie afin d'apporter une base à une pédagogie contemporaine de sensibilisation et de valeurs technologiques.
Link: http://www.jstor.org/stable/23767086

Journal Title: Archives de sciences sociales des religions
Publisher: ÉDITIONS DE L'ÉCOLE DES HAUTES ÉTUDES EN SCIENCES SOCIALES
Issue: i23783400
Date: 3 1, 2013
Author(s): Caillet Laurence
Abstract: Rotermund, 1988 : 206-221.
Link: http://www.jstor.org/stable/23785651

Journal Title: Littérature
Publisher: Larousse et le Département de littérature française de l'université Paris-8
Issue: i23799482
Date: 1 1, 1998
Author(s): SPRANZI-ZUBER MARTA
Abstract: A. R. Louch, « History as narrative », History and Theory, 8,1969, pp. 55-69.
Link: http://www.jstor.org/stable/23799784

Journal Title: Durkheimian Studies / Études Durkheimiennes
Publisher: Berghahn Books and The Durkheim Press
Issue: i23861589
Date: 1 1, 2006
Author(s): Greve Anni
Abstract: The city is a key location of the modern social world, a home of rootlessness and transient everyday encounters between individuals. This essay explores the idea of 'the sanctuary' as a way in which people look for anchorage, and create and re-create images of a society, to cope with and negotiate life in the city. It mainly draws on Durkheim's work on ritual, symbolism and the sacred, together with his account of individual and collective representations. But it also discusses these concerns though other writers, notably Freud and Ricœur, and it draws on Kant's theory of art to introduce how Durkheim sees ritual —especially sacred drama — as at once a symbolism and an aesthetics, complete with the energies of a free creative 'surplus'. Even if in the end 'the sanctuary' is unequal to the marketplace, it is a necessary refuge of the transformative social imagination and a realm, not of everyday economics, but of civitas.
Link: http://www.jstor.org/stable/23867061

Journal Title: Ethnicities
Publisher: SAGE Publications
Issue: i23881003
Date: 6 1, 2003
Author(s): SCOTT-BAUMANN ALISON
Abstract: In order to manage our daily lives, we make many decisions based on empirical evidence derived from instrumental action. At the other extreme, we are often attracted by a so-called postmodern solution that invites us to make arbitrary choices. In the education system, the pressing dilemma should not be a choice between standards of competence or unthinking relativism, but how to take action towards intercultural tolerance. Establishing a small teacher training course for a group of British Muslims has shown that communicative action informed by understanding can be disabled by the instrumentality of positivist frameworks, such as those used by government inspectors. In philosophy, Ricoeur offers a provisional dialectic of hope that can be used to show why neither positivist methods, rational analytic philosophy, postmodernity nor any one belief system for interpreting the world should be allowed to exert hegemonic control. The ethicopractical philosophy of Ricoeur also offers a reconstructive view of reality that helps us to rehabilitate belief in human nature and encourages us to seek solutions to conflicts of interpretation in understanding others. It is applied, in this instance, to project work with Muslim women in the UK, in which an ontology of action shows the power of working collaboratively towards an understanding of oneself as another.
Link: http://www.jstor.org/stable/23890295

Journal Title: Philippine Sociological Review
Publisher: The Philippine Sociological Society
Issue: i23898240
Date: 12 1, 2007
Author(s): Pertierra Raul
Abstract: The mobile and other new communication technologies such as the Internet are having unprecedented effects on society and culture worldwide. While some of the claims for these new communication technologies are wildly exaggerated, there is little doubt that they are changing our world significantly. This paper addresses some of the theoretical issues associated with the new communication technology and assesses their impact for the Philippines. Just as Durkheim and other early theorists responded to the changes resulting from the Industrial Revolution, one may expect a similar theoretical renewal to address contemporary transformations. The social sciences, in particular Sociology, will have to reconsider its basic paradigms to accommodate these transformations.
Link: http://www.jstor.org/stable/23898243

Journal Title: Archiv für Religionspsychologie / Archive for the Psychology of Religion
Publisher: Vandenhoeck & Ruprecht
Issue: i23912365
Date: 1 1, 2003
Author(s): Kwon Soo-Young
Abstract: The current methods in psychoanalytic studies of God images and representations have focused almost exclusively on individual, internal processes. This article examines how psychological anthropologists go about formulating symbolic representations of deity in their research, in comparison with the object relations method of God-representations. Drawing on Melford Spiro's integrative proposal for interpreting the mental and collective representations in religious symbol systems, this paper proposes that there is a need for a comprehensive model of the representational process in the Eastern world in order to suit its cultural traditions. The author uses both theoretical and historical materials as well as personal narrative throughout its entirety to balance the two in a mutual and coherent flow of understanding. Noting the culturally patterned interactions with culturally postulated God-symbols, the object relations method of God-representations will be utilized to probe how God is both created and found on a collective (cultural) level as well as individual level.
Link: http://www.jstor.org/stable/23912375

Journal Title: Literature and Theology
Publisher: Oxford University Press
Issue: i23917924
Date: 9 1, 2004
Author(s): Antonaccio Maria
Abstract: This article argues that Iris Murdoch makes a distinctive contribution to the agenda of theological humanism by formulating a revised theology of culture. Specifically, the article claims that Murdoch provides a compelling apologia for religious life in a secular world in two ways: by defending the significance of individual consciousness, and by retrieving an idea of the religious depth of morality. In doing so, Murdoch's work challenges antihumanist currents in modern and postmodern thought, offers an alternative to confessional forms of religious reflection, and revises previous theologies of culture (such as Tillich's) by giving priority to the ethical dimension of human life.
Link: http://www.jstor.org/stable/23926051

Journal Title: Literature and Theology
Publisher: Oxford University Press
Issue: i23917924
Date: 9 1, 2004
Author(s): Whitehouse Glenn
Abstract: This paper addresses the combination of theology and humanism by reflecting on Christian identity. Beginning with Paul Ricoeur's theory of fiction as a laboratory of 'imaginative variations' on the possibilities of ethical selfhood, I ask: if the world projected by the Christian scriptures overturns human possibilities, what happens to the Christian self's ethical responsibility? I analyse the motion pictures Fight Club, Memento, and The Matrix to interpret extreme cases or 'unimaginable variations' on the theme of conversion among broken, fragmented, and manipulated selves. I argue that The Matrix presents a form of conversion most conducive to fulfilling ethical responsibility.
Link: http://www.jstor.org/stable/23926054

Journal Title: Literature and Theology
Publisher: Oxford University Press
Issue: i23917909
Date: 12 1, 1995
Author(s): Loughlin Gerard
Abstract: This essay argues for an understanding of the literal sense of Scripture after its diremption in the modern period between the written and the historical. It introduces John Spong as exemplary of a liberal tendency to disparage the literal, and Hans Frei as showing how the sensus literalis was, and may be again, found in the 'world' of the scriptural narrative, and how it came to be dirempted. Finally I argue that the literal sense of Scripture is locatable in the mutual constitution of Church and Scripture, of text and reading-community. The literal and historical are rebound insofar as the Church performs the letter of the text.
Link: http://www.jstor.org/stable/23926766

Journal Title: Literature and Theology
Publisher: Oxford University Press
Issue: i23917895
Date: 9 1, 1997
Author(s): Mills Kevin
Abstract: This paper sets out to question contemporary notions of language which employ metaphors of imprisonment or confinement to describe the alleged failure of the word to connect with the world. Valentine Cunningham's recent book. In the Reading Gaol, is confronted with Helen Keller's experience of being excluded from language (as described in her autobiography), in order to argue that the issue of hermeneutic freedom needs to be rethought. This involves raising certain doubts about freedom—doubts identified by means of a consideration of the cases of New Testament prisoners: Peter, John, Paul and Silas. I conclude that freedom, confronted by doubt (evident in ascetical gestures) is produced by a hermeneutics of hope. Hope, constituted by its own rivenness, both allows and limits the effects of hermeneutical suspicion. The imprisoning effect ascribed to language can then be seen as a failure with regard to hope.
Link: http://www.jstor.org/stable/23926811

Journal Title: Literature and Theology
Publisher: Oxford University Press
Issue: i23922199
Date: 12 1, 2011
Author(s): Morgan Ben
Abstract: The article uses a reading of Eliot's Middlemarch and a discussion of Levinas and Heidegger to challenge two aspects of the approach to literary texts proposed by Toril Moi. I suggest that we needn't assume that the inner lives of others are inaccessible in the way Moi (following Stanley Cavell) does, nor that literature has a privileged role in helping us come to terms with this alterity. Literature is one practice amongst others with which relations with other people are negotiated more or less honestly. I argue that recent developments in phenomenology and cognitive science, in particular the focus on enactive and participatory models of being in the world, can help to make more concrete Heidegger's concept of being-with (Mitsein) and Levinas' concept of proximité. Heidegger and Levinas' can then take their place in a counter tradition of 20th-century thinkers who engage with human togetherness rather than declare it to be impossible. The question Heidegger and Levinas' raise about the ethical challenge of human togetherness is not, however, answered by more recent research. It is by turning back to Middlemarch and viewing it in the context of its original marketing that we can see one way that this challenge may be confronted in everyday life.
Link: http://dx.doi.org/10.1093/litthe/frr049', 'an external site', 'external-fulltext-any

Journal Title: Literature and Theology
Publisher: Oxford University Press
Issue: i23917940
Date: 6 1, 2008
Author(s): Wriglesworth Chad
Abstract: This essay outlines and illustrates ways that 'theological humanism' provides methodological possibilities for scholars working in religion and literary studies. I suggest there is a need to investigate more humanistic methods of interpreting literature by exploring approaches that engage questions of sacred depth. After stressing the necessary paradoxes of theological humanism as an interpretive and lived stance in the world, I offer a reading of Margaret Edson's Wit that is shaped by these principles.
Link: http://www.jstor.org/stable/23927377

Journal Title: Literature and Theology
Publisher: Oxford University Press
Issue: i23917944
Date: 3 1, 2010
Author(s): Ward Graham
Abstract: Having defined how 'secular' is to be understood in this context, this essay explores two sets of observations. The first concerns the relationship between religion and literature as cultural products of a specific cultural imaginary. Both are fundamentally associated with narrative, which, as even contemporary neuroscience demonstrates, continually attempts to make sense of the world. Both are narratives in which there is a reflection upon, and a performance of, creativity. Since the cultural imaginary has been shaped historically by the religious, then all reflections upon creating are coloured by the sacred. The second set of observations issues from the first and concerns the relationship between authorial standpoint and literary creation. The essay examines authorial intention, the nature of language and the operation of the imagination as each relates to the cultural imaginary and the act of 'making believe'. The two sets of observations and their examination demonstrate the ways in which literature continually resists secularity.
Link: http://dx.doi.org/10.1093/litthe/frp057', 'an external site', 'external-fulltext-any

Journal Title: Journal of Korean Religions
Publisher: Institute for the Study of Religion
Issue: i23942764
Date: 10 1, 2012
Author(s): Park Jun Hwan
Abstract: In the world of Korean shamanism, there is a particular god, called taegam, which is allegedly famous for its love of money and its abundance of greed for material wealth. During the shamanic ritual of chaesu-kut, the rites for good fortune and luck, this god is popularly worshipped as the Deity of Wealth and is typically symbolized by money placed all over its face and spirit costumes. Nonetheless, as money has the two sides of heads and tails, taegam also has two very different faces—so-taegam and taegam. This article explores the ambiguity of the two taegam gods, focusing on the symbolic action of money-offerings and how its meaning is taken from the perspective of the ritual actors, in the hope of shedding light on the place of Korea's traditional popular religion of shamanism in today's transformed urban landscape. By discussing the semantics of "money is the filial child" (a remark made by so-taegam) and "money is the enemy" (as remarked by taegam), statements I often heard during my fieldwork in Seoul, I suggest that the ambivalent symbolic nature of taegam should be seen as an indispensible vehicle for understanding ritual life, as well as everyday life, of urban Korean people since it is closely related to both normative orientations and the contradictory aspects of the material culture of contemporary urbanites inhabiting the borderless, globalized, and fluctuating modern capitalist market. This conclusion is reached partly with reference to existing sociological theories of money and anthropological inquiries into the ambivalent aspects of taegam.
Link: http://www.jstor.org/stable/23943367

Journal Title: Revue Internationale de Philosophie
Publisher: Librairie Philosophique VRIN
Issue: i23961043
Date: 1 1, 2011
Author(s): de Gaudemar Martine
Abstract: S. Cavell, Les Voix de la raison, op.cit.,p. 165
Link: http://www.jstor.org/stable/23961052

Journal Title: Zeitschrift für Slavische Philologie
Publisher: Universitätsverlag WINTER
Issue: i24003918
Date: 1 1, 2011
Author(s): Höllwerth Alexander
Abstract: Kuron (2009), 7
Link: http://www.jstor.org/stable/24004175

Journal Title: Il Politico
Publisher: UNIVERSITÀ DEGLI STUDI DI PAVIA
Issue: i24003450
Date: 8 1, 2004
Author(s): Frétigné Jean-Yves
Abstract: J.-Y. Frétigné, Les intellectuels italiens et la politisation de leur peuple de l'Unité aux années 1930, in « Raisons Politiques », novembre 2003, p. 149-168.
Link: http://www.jstor.org/stable/24005351

Journal Title: Annali d'Italianistica
Publisher: Annali d'Italianistica, Inc.
Issue: i24006560
Date: 1 1, 1995
Author(s): Pelosi Olimpia
Abstract: Pozzi, Scrittrici mistiche italiane, p. 462: "Nel 1629 cessarono le visioni e le estasi. La fama di quelle meraviglie, uscita dalla clausura, aveva perô provocato il fenomeno, comune a molte altre estatiche, di un grande traffico spirituale intomo alla suora: le scrissero senza tregua religiosi e prelati,... ma le scrissero soprattutto dame dell'alta aristocrazia, dai vicini ducati di Mantova e . Savoia alle lontane plaghe di Spagna, Boemia, Baviera. Roma intervenne allora col solito rigore; senza emettere condanne, le proibl ogni corrispondenza con Testerno. Cos! calô su di lei un silenzio non piu rotto da fatti straordinari né da rumori del secolo, fino alla morte, avvenuta il 12 febbraio 1671".
Link: http://www.jstor.org/stable/24006576

Journal Title: Annali d'Italianistica
Publisher: Annali d'Italianistica, Inc.
Issue: i24017782
Date: 1 1, 2013
Author(s): Cervigni Dino S.
Abstract: 32n7
Link: http://www.jstor.org/stable/24017806

Journal Title: Discourse Studies
Publisher: SAGE Publications
Issue: i24049943
Date: 10 1, 2011
Author(s): Scott-Baumann Alison
Abstract: Ricoeur placed a great deal of importance upon text and the interpretation of text. Bell accepts this by virtue of his extended analysis of the story of Babel, and I hope to offer ways of extending and developing Bell's arguments to incorporate the ethical demands that Ricoeur placed upon text, upon our interpretation of text and upon action as a form of readable text. This will not include a commentary on discourse analysis, which I am not qualified to give. Ricoeur differed from the structuralist tradition in that he saw the relationship between language and life as taking a dialectical form: debate that presumes the possibility of altering one's position by grappling with different views, and often taking inspiration from Hegelian dialectics, with their contrasting polarized views and the eventual attempt at affirmative common ground. The term λογοσ (logos) was first used in a philosophical way by Heraclitus to give us the principle of order and knowledge, and yet for Heraclitus the world was dominated by conflict and change. Ricoeur studied this tension within logos between order and disorder, partly by his writing about language and his work on signs and symbols, partly through metaphor and narrative and also through his insights on translation. For him, all these are facets of the need for both Explaining and Understanding as forms of interpretation of language, ethics and action. Ricoeur's work on logos provides us with an approach that asks whether ethics controls language or vice versa or both and how this fits in with structuralism and later movements. For Ricoeur, signs (words, texts) are not the centres of our perceptual experience. At the heart of our perception are our motivations and our actions, for which we must take responsibility in a sort of provisional affirmation that we will keep trying. In so doing we must doubt (be suspicious of) our own motives just as much as those of others, and see action as a form of readable text.
Link: http://www.jstor.org/stable/24049950

Journal Title: China Perspectives
Publisher: cefc French Centre for Research on Contemporary China
Issue: i24053272
Date: 1 1, 2007
Author(s): GARAPON ANTOINE
Abstract: Chen Yan, L'eveil de la Chine [The awakening of China], Editions de I'Aube, 2002.
Link: http://www.jstor.org/stable/24053278

Journal Title: Perspectives Chinoises
Publisher: Centre d'Etudes Francais sur la Chine contemporaine
Issue: i24071587
Date: 1 1, 2007
Author(s): GARAPON ANTOINE
Abstract: Chen Yan, L'Éveil de la Chine, La Tour d'Aiguës, Éditions de l'Aube, 2002.
Link: http://www.jstor.org/stable/24071720

Journal Title: Historical Social Research / Historische Sozialforschung
Publisher: GESIS – Leibniz Institute for the Social Sciences
Issue: i24145432
Date: 1 1, 2014
Author(s): Zängle Michael
Abstract: Francis 2013, 288
Link: http://www.jstor.org/stable/24145539

Journal Title: Zeitschrift für katholische Theologie
Publisher: VERLAG HERDER
Issue: i24164415
Date: 1 1, 1998
Author(s): Guggenberger Wilhelm
Abstract: J. Niewiadomski, Menschenrechte: ein gordischer Knoten der heutigen Gnaden- theologie. In: ThPQ 145 (1997) 269-280.
Link: http://www.jstor.org/stable/24168120

Journal Title: Zeitschrift für katholische Theologie
Publisher: herder
Issue: i24160375
Date: 1 1, 2002
Author(s): Eckholt Margit
Abstract: /. Duque, Narrati- ve Theologie. Chancen und Grenzen - Im Anschluß an E. Jüngel, P. Ricœur und G. La- font, in: ThPh 72 (1997) 31-52.
Link: http://www.jstor.org/stable/24169692

Journal Title: Zeitschrift für katholische Theologie
Publisher: Echter Verlag GmbH
Issue: i24160642
Date: 1 1, 2010
Author(s): Schärtl Thomas
Abstract: L. Wittgenstein, Vermischte Bemerkungen (= WW, Bd. 8), 571.
Link: http://www.jstor.org/stable/24171214

Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24263383
Date: 7 1, 2007
Author(s): Ameisen Jean Claude
Abstract: Dossier « Sciences/éthique : grippe aviaire », La Croix, 30 janvier 2007.
Link: http://www.jstor.org/stable/24264034

Journal Title: Esprit
Publisher: Esprit
Issue: i24277618
Date: 2 1, 2014
Author(s): Garapon Antoine
Abstract: Jean-Jacques Rousseau, le Contrat social. Livre IV, 8, « De la religion civile ».
Link: http://www.jstor.org/stable/24277625

Journal Title: Bulletin de la Société de l'Histoire du Protestantisme Français (1903-)
Publisher: Au siège de la Société
Issue: i24309455
Date: 12 1, 2014
Author(s): Kirschleger Pierre-Yves
Abstract: Patrick Cabanel, Juifs et protestants en France, les affinités électives. XVI'-XXI' siècles, Paris, Fayard, 2004, 351 p.
Link: http://www.jstor.org/stable/24310413

Journal Title: Présence Africaine
Publisher: Présence Africaine Editions
Issue: i24347053
Date: 9 1, 1972
Author(s): OBENGA Théophile
Abstract: Before any significant attempt is made to read Negro-African history, the first task is to conquer its field of research. The critical works of Frobenius, Westermann and Bauman, Delafosse, Homburger, Murdock, Leakey and Cheikh Anta Diop provide us with appropriate means of investigation (which still require to be refined) in order to obtain a profound, inner knowledge of the Negro-African social tradition. Prehistory must become a major science in the teaching profession — especially in Africa — because it offers man a general outline of the first consequences of his past before the appearance of writing. No Africanist or African historian can allow himself to by-pass this branch of study. The same applies to Egyptology and to African linguistics, sociology and ethnology. Diop has used the last three sciences to retrace the migrations of African peoples, to establish their cultural unity and to rediscover the continuity of Negro-African history. The study of African, Greco-Roman, Arab and European documents (whether oral or written, archaeological, linguistic or sociological) gives us information concerning the appearance of homo faber in Africa about 5,500,000 years ago, the Egypto-Nubian civilizations, the African Neolithic worlds, pre-colonial Africa, the Arab invasions, the slave-trade, colonization and the present-day national liberation struggles and the formation of new States. The African cultural world has its roots in the Tertiary Period and it is beyond doubt that the biological substratum of humanity is Negro or Negroïd (C.A. Diop and the discovery of Asselar Man by the Augiéras-Draper Saharan expedition in December 1927), that Negroes were in Europe during the Upper Paleolithic and Neolithic periods and helped in the formation of today's Europoïd races. The author uses the social structures of the Pharaonic Ancient Empire (2778 - 2423 B. C.) as models to describe the history of Negro-African societies in their ensemble and contrasts the former with those of West European societies (especially that of Greece with the founding of the « city » from about 1200 B.C.) where Man was not essentially identifield with Nature.
Link: http://www.jstor.org/stable/24350451

Journal Title: Présence Africaine
Publisher: Présence Africaine Editions
Issue: i24350806
Date: 3 1, 1988
Author(s): KI-ZERBO Lazare
Abstract: Le règne de la critique de R. Koselleck (éd. Minuit).
Link: http://www.jstor.org/stable/24351580

Journal Title: Revue de Philosophie Ancienne
Publisher: Éditions OUSIA
Issue: i24353823
Date: 1 1, 2013
Author(s): Guéguen Haud
Abstract: Soi-même comme un autre, op. cit., p. 169.
Link: http://www.jstor.org/stable/24358725

Journal Title: Phänomenologische Forschungen
Publisher: FELIX MEINER VERLAG
Issue: i24358609
Date: 1 1, 2004
Author(s): Günzel Stephan
Abstract: Stephan Günzel: Hermeneutik im Widerstreit. Habermas zwi- schen den Traditionen. In: Ders.: Anteile. Analytik, Hermeneutik, Politik. Weimar 2002. 95- 98. 93-97.
Link: http://www.jstor.org/stable/24360647

Journal Title: Phänomenologische Forschungen
Publisher: FELIX MEINER VERLAG
Issue: i24360301
Date: 1 1, 2007
Author(s): Schapp Jan
Abstract: Ebd.
Link: http://www.jstor.org/stable/24360769

Journal Title: Phänomenologische Forschungen
Publisher: FELIX MEINER VERLAG
Issue: i24358654
Date: 1 1, 2012
Author(s): Amthor David
Abstract: Dodd: „The dignity of the mind". 40 f.
Link: http://www.jstor.org/stable/24360913

Journal Title: Phänomenologische Forschungen
Publisher: FELIX MEINER VERLAG
Issue: i24358589
Date: 1 1, 2011
Author(s): Summa Michela
Abstract: Husserl: Zur Phänomenologie des inneren Zeitbewusstseins. 380.
Link: http://www.jstor.org/stable/24360954

Journal Title: Archiv für Begriffsgeschichte
Publisher: FELIX MEINER VERLAG
Issue: i24361677
Date: 1 1, 2013
Author(s): Römer Inga
Abstract: Paul Ricœur: Existence et herméneutique. In: ders.: Le conflit des interprétations. Essais d'herméneutique (Paris 1969) 7-28, hier 14.
Link: http://www.jstor.org/stable/24361940

Journal Title: Polish Sociological Review
Publisher: THE POLISH SOCIOLOGICAL ASSOCIATION
Issue: i24371582
Date: 1 1, 2014
Author(s): HAŁAS ELŻBIETA
Abstract: Encroachments of contemporary social theory on the field of theology are the focal point of this essay. In postmodernity, theology facilitates connections with social theory. In the domain of theology, sociocultural problems are being presented as theological issues. Secularized variants of world theology meet with theologizing postsecular social theory above and beyond sociology. This is facilitated by the constant discourse of ambiguity. In this discourse, "the theological" is a vehicle of indeterminate meanings. Praxis' oriented discourse uses the term "social theory" with its modernist connotative envelope of science and rationality, but with no obligation whatsoever to maintain objectivity of cognition. Sociology doesn't interfere with theological discourse, but may analyze it, leaving the otherworldly outside its perspective on sociocultural phenomena. The sociotheological discourse of ambiguity, however, opposes both religion and the rationality of science.
Link: http://www.jstor.org/stable/24371585

Journal Title: Polish Sociological Review
Publisher: THE POLISH SOCIOLOGICAL ASSOCIATION
Issue: i24371582
Date: 1 1, 2014
Author(s): BŁESZNOWSKI BARTŁOMIEJ
Abstract: The Care of the Self (1984)
Link: http://www.jstor.org/stable/24371587

Journal Title: Religion & Literature
Publisher: University of Notre Dame English Department
Issue: i24395981
Date: 10 1, 2013
Author(s): Knight Christopher J.
Abstract: In this essay, I argue that Penelope Fitzgerald's The Gate of Angels attempts to work out the difficulties that any intelligent, religiously inclined person must come to terms with in the twentieth, now twentieth-first, century. Fitzgerald sought not to shelter her religious belief behind a cloister wall, thinking like her uncle the Reverend Wilfred Knox, "that no cloister walls can be high enough to exclude the cares of the world." Among these cares is the desire to give a faithful report of the world to each other, to know this world as it exists in truth, and not to misrepresent it. Early twentieth-century investigations into the makeup of the physical world as well as the theoretical and intellectual advances possible with quantum physics were very much part of this desire; and in The Gate of Angels, set in and around Cambridge University's pre-war physics laboratories, Fitzgerald offers a beautiful rendering of the excitement engendered by these investigations. At the same time, Fitzgerald offers a picture, true to her own experience, wherein things that in the popular mind are often conceived of as opposite and irreconcilable—for instance, chance and necessity—are found to stand in a relation of sympathy, casting over The Gate of Angels "that sympathetic glow which," Henry James wrote, "forms half the substance of our genial impressions."
Link: http://www.jstor.org/stable/24397714

Journal Title: Revue Canadienne d'Études cinématographiques / Canadian Journal of Film Studies
Publisher: Film Studies Association of Canada / Association canadienne d'études cinématographiques
Issue: i24402488
Date: 10 1, 2000
Author(s): ROY LUCIE
Abstract: By establishing a parallel between the cycle of Lumière films and the Age of the Enlightenment ("siècle des lumières"), the author identifies the pensive character of the films' images as well as the aesthetic of the visible world they display. She then examines the transformation of a time-image into a memory-image in the Lumière films, arguing that the films are not only offer time-images, that is, residual images of the past, but have become images-as-memory in the contemporary spectator's mind.
Link: http://www.jstor.org/stable/24402662

Journal Title: Metaphilosophy
Publisher: Blackwell Publishers
Issue: i24439308
Date: 1 1, 2002
Author(s): ESS CHARLES
Abstract: course (188)
Link: http://www.jstor.org/stable/24439325

Journal Title: Metaphilosophy
Publisher: Blackwell Publishing
Issue: i24439785
Date: 1 1, 2004
Author(s): COLAPIETRO VINCENT
Abstract: "In the Wake of Darwin" (Colapietro 2003)
Link: http://www.jstor.org/stable/24439818

Journal Title: Metaphilosophy
Publisher: Blackwell Publishing
Issue: i24441733
Date: 4 1, 2012
Author(s): VIDAL CLÉMENT
Abstract: Philosophy lacks criteria to evaluate its philosophical theories. To fill this gap, this essay introduces nine criteria to compare worldviews, classified in three broad categories: objective criteria (objective consistency, scientificity, scope), subjective criteria (subjective consistency, personal utility, emotionality), and intersubjective criteria (intersubjective consistency, collective utility, narrativity). The essay first defines what a worldview is and exposes the heuristic used in the quest for criteria. After describing each criterion individually, it shows what happens when each of them is violated. From the criteria, it derives assessment tests to compare and improve different worldviews. These include the is-ought, ought-act, and is-act first-order tests; the critical and dialectical second-order tests; the mixed-questions and first-second-order third-order tests; and the we-I, we-it, and it-I tests. The essay then applies these criteria and tests to a concrete example, comparing the Flying Spaghetti Monster deity with Intelligent Design. For another application, it draws more general fruitful suggestions for the dialogue between science and religion.
Link: http://www.jstor.org/stable/24441743

Journal Title: Ethnography
Publisher: SAGE Publications
Issue: i24465904
Date: 6 1, 2014
Author(s): Kilroy-Marac Katie
Abstract: This article considers two revenants – a man and a ghost – who haunt the Fann Psychiatric Clinic in Dakar, Senegal. Following Derrida's assertion that haunting is historical, I take seriously the concept of haunting and insist upon its relevance to anthropological inquiry. As a mode of storytelling that comes from a particular way of apprehending the world, I argue that anthropology might give credence to specters as social figures and assign ethnography the task of chasing after ghosts, not simply for the poetic spaces they may open up but out of a concern for justice and responsibility in the past, present, and future. My own ethnographic encounter with the two revenants described here has generated questions about the often taken-for-granted equivalence of the real and the true. Likewise, it has encouraged me to interrogate the unpredictable (and oftentimes uneasy) cohabitation of memory and history, both within the Fann Clinic and beyond.
Link: http://www.jstor.org/stable/24467147

Journal Title: Anthropologica
Publisher: Wilfrid Laurier University Press
Issue: i24465850
Date: 1 1, 2013
Author(s): Bouchard Michel
Abstract: Les monuments voués à la guerre abondent en Russie, comme dans de nombreux autres pays. Ils font partie du paysage, tout en le caractérisant. Ces monuments font appel au passé et aux souvenirs. Ce faisant, ils définissent l'appartenance. Et tout en remémorant le passé, ils cherchent également à déterminer l'avenir. Le fait de se souvenir d'une guerre est un acte politique en soi. On se souvient, et en se souvenant on se définit au sein de sa communauté, de son pays et du monde. À tout le moins, c'est le cas dans l'Europe de l'Est et la Russie. Le territoire a été envahi maintes fois au cours des derniers siècles et cela a entrainé le développement d'une mémoire sélective, une « curation » de la nation. Nous étudions ici les souvenirs de la Russie afin de démontrer comment les monuments et les musées de guerre définissent non seulement le passé, mais également le présent et les rêves que l'on forge pour l'avenir. War monuments are abundant in Russia; they are part of the landscape, while defining the terrain. Calling to the past and bringing forth memories, they define belonging, commemorating the past while shaping the future. Remembering a war is a political act and, in remembering, we define our place in our community, country and the world. Such is the case in Eastern Europe and Russia whose territories have been invaded many times over the centuries, which has led to development of a selective memory, the "curation" of the nation. This article explores memories of Russia to demonstrate how monuments and museums of war define the past, present and dreams for the future.
Link: http://www.jstor.org/stable/24467379

Journal Title: Anthropologica
Publisher: Wilfrid Laurier University Press
Issue: i24467905
Date: 1 1, 2012
Author(s): Lasserre Evelyne
Abstract: Le présent article s'inscrit dans le prolongement d'une recherche en cours portant sur la compréhension et l'analyse des usages de jeux vidéo en ligne par des personnes en situation de handicap. En soulignant les apports épistémiques et méthodologiques d'une ethnographie en ligne, il pointe les limites heuristiques de la classique distinction entre un monde supposé réel qui se verrait redoublé par son pendant virtuel. L'exemple précis des jeux vidéo permet ici non seulement de questionner la dichotomie virtuel / réel mais aussi la définition traditionnelle du jeu élaborée à partir du modèle de la règle distincte de son effectuation concrète. L'analyse des pratiques ludiques de personnes en situation de handicap pointe enfin la nécessité d'une attention portée sur les modes d'appropriation corporelle d'un dispositif techno-communicationnel. En conséquence, il s'agit d'envisager les formes d'expériences vidéo-ludiques comme des « instances de procuration » autorisant l'exploration sensible de mondes moins disjoints les uns des autres qu'en interaction constante. This article is a continuation of ongoing research to understand the uses of online gaming by people with physical disabilities. By emphasizing the epistemic and methodological contributions of online ethnography, it points to the heuristic limits of the traditional distinction between a supposedly real world and that which would be repeated in the virtual. The specific use of video games in this example, makes it possible not only to question the virtual–real dichotomy, but also to question the traditional definition of the game which starts from the premise that the rule is distinct from its concrete execution. Analysis of the recreational practices of disabled people also points to the need for attention to modes of bodily appropriation of techno-communication devices. In the end, it is a question of considering video entertainment experiences like "instances of proxy," authorizing the sensitive exploration of worlds that are less disconnected and instead are in constant interaction.
Link: http://www.jstor.org/stable/24469614

Journal Title: Africa Development / Afrique et Développement
Publisher: CODESRIA
Issue: i24480412
Date: 1 1, 2005
Author(s): Okere Theophilus
Abstract: All humans by nature desire to know and humans are distinguished from the rest of creation by the miracle of knowledge. If all cultures have developed their own forms of knowledge, the spectacular success of a certain form of knowledge, science, notably in the west, has frequently led to its being exclusively attributed to the west. Yet science remains only one of many forms of knowledge and the west only one of its producers. The success of the west has tended to marginalize other forms of knowledge and other contributions to knowledge and, thus to impoverish an otherwise potentially rich and complex world knowledge landscape. It has tended to inhibit or even prevent the development of a really universal, human-knowledge project. Its very success, due essentially to its sustained application to technology, has enabled the development of a false superiority over other forms of knowledge and a real power hegemony of the west over other peoples. The future of lasting peaceful co-existence in the world may depend, in part, on the emancipation of other knowledge modes and forms. De par leur nature, tous les êtres humains éprouvent le désir de savoir, et les humains se distinguent des autres êtres de la Création par le miracle de la connaissance. Bien que toutes les cultures aient développé leurs propres formes de connaissance, le succès spectaculaire, notamment en Europe, d'une forme particulière de la connaissance, la science, a fait que cette dernière a été exclusivement attribuée à l'Occident. Pourtant, la science ne représente qu'une des nombreuses formes de la connaissance et l'Occident n'est qu'un producteur de celle-ci, parmi tant d'autres. Le succès de l'Occident a contribué à marginaliser les autres formes de connaissance et autres contributions à la connaissance, et ainsi, a fini par appauvrir le paysage international de la connaissance, qui autrement, aurait pu être extrêmement riche et diversifié. Ce succès de l'Occident a fini par inhiber, voire empêcher le développement d'un projet universel de connaissance humaine. Ce succès, dû essentiellement à l'application continue de la science à la technologie, a contribué à l'instauration d'une pseudo-supériorité de celle-ci sur les autres formes de connaissance, ainsi qu'à l'établissement d'une réelle hégémonie de l'Occident sur les autres peuples. La pérennité d'une coexistence pacifique internationale dépendra, en partie de l'émancipation des autres formes de la connaissance.
Link: http://www.jstor.org/stable/24484618

Journal Title: Africa Development / Afrique et Développement
Publisher: CODESRIA
Issue: i24482948
Date: 1 1, 2010
Author(s): Mekusi Busuyi
Abstract: Having a voice, either at the level of the individual or the community, has been one of the atavistic ways of defining or asserting humanity. This allows for the inscription of the twin-capped hegemony of successes or victories and frustrations at both the private locus and the public sphere. The disruptions of this possibility by rifts between natives in pre-colonial South Africa were aggravated in the heat of the colonial suppression it suffered, and was compounded by the operation of apartheid rule. By reason of this misrule, voices were suppressed, with a few cacophonies of dissention breaking forth. The culmination of these disenchantments into the demise of apartheid significantly presaged the need for reconstruction and redefinition of citizenship and cohabitation, and hence the necessity for establishing a public sphere, or put alternatively, a public domain in the form of the Archbishop Desmond Tutu's Truth and Reconciliation Commission. This paper, therefore, seeks to interrogate the dramatic world(s) created using the material properties of the TRC in John Kani's Nothing but the Truth and Zakes Mda's The Bells of Amersfoort. The paper argues that the domination and manipulation of this public realm by the state at the expense of the individual is not only counterproductive, but constitutes a denial of the relevance of such spheres. The paper, going by indices in the plays, therefore, concludes that every individual should not only be: given a voice, and be heard, but be allowed equal unbiased participation. Otherwise, the public sphere would not just be impotent, but the idea of nation-building and desirable citizenship would be a mere ruse. Avoir une voix, que ce soit au niveau individuel ou communautaire, a été l'un des moyens ataviques de définition et d'affirmation de l'humanité. Cela tient compte de l'inscription de l'hégémonie à double face des succés ou victoires et des frustrations tant au niveau de l'espace privé que de la sphère publique. Les parturbations de cette possibilité par des clivages entre les autochtones en Afrique du Sud précoloniale ont empiré sous le feu de la répression coloniale que ce pays a subie et ont été aggravées par le régime d'apartheid. En raison de cette mauvaise administration, des voix ont été réprimées, avec quelques cacophonies de dissension. Le paroxysme de ces désenchantements vers la fin de l'apartheid présageait significativement la nécessité de la reconstruction et la redéfinition de la citoyenneté et de la cohabitation, et donc la nécessité d'établir une sphère publique, ou sinon établir un domaine public, sous la forme de la Commission vérité et réconciliation de l'archevêque Desmond Tutu. Cet article vise donc à examiner le (s) monde (s) dramatique (s) créé (s) à l'aide des propriétés matérielles du TRC dans Nothing but the Truth de John Kani et The Bells of Amersfoort de Zakes Mda. L'article soutient que la domination et la manipulation de ce domaine public par l'État au détriment de l'individu n'est pas seulement nuisible, mais constitue un rejet de la pertinence de telles sphères. Cet article, en parcourant les indexes de ces pièces, conclut donc que tout individu doit non seulement avoir une voix et être entendu, mais aussi jouir de son droit à une participation égale impartiale. Sinon, la sphère publique ne serait impuissante et l'idée de construction de la nation et de la citoyenneté souhaitable ne serait rien d'autre qu'un simple stratagème.
Link: http://www.jstor.org/stable/24484686

Journal Title: Critique internationale
Publisher: Presses de Sciences Po
Issue: i24563540
Date: 1 1, 2000
Author(s): Capelle-Pogácean Antonela
Abstract: Un récent sondage réalisé par l'Organisation internationale pour les migrations révélait que 40 % des Roumains avaient des projets d'émigration, plus de 20 % d'entre eux ayant déjà effectué des démarches concrètes en ce sens. Cité par Mircea Boari, « Un loc din care vrei sa fugi » [Un lieu d'où l'on veut s'enfuir], Curentul, 18 mai 1999, http://curentul.logicnet.ro.
Link: http://www.jstor.org/stable/24563556

Journal Title: Critique internationale
Publisher: Presses de Sciences Po
Issue: i24565251
Date: 3 1, 2008
Author(s): Chappuis Romain
Abstract: R. Barthes, Mythologies, op. rit, p. 217.
Link: http://www.jstor.org/stable/24565257

Journal Title: Critique internationale
Publisher: Presses de Sciences Po
Issue: i24565951
Date: 12 1, 2010
Author(s): Bouissou Jean-Marie
Abstract: Pour répondre aux normes éditoriales de Critique internationale, le texte original a été coupé sans toucher au contenu général (NdT).
Link: http://www.jstor.org/stable/24565955

Journal Title: Acta Sociologica
Publisher: SAGE
Issue: i24569478
Date: 11 1, 2013
Author(s): Monrad Merete
Abstract: While identity researchers are utilizing a variety of methods, the potential advantages of combinations of qualitative and quantitative methods remain largely unexploited. This article discusses the interplay of methods, theoretical content and meta-theoretical assumptions in identity research and calls for the use of mixed methods. The article applies a symbolic interactionist perspective and discusses what aspects of identification different methodological approaches provide insight into. It is discussed how different methodologies imply different assumptions about identity, particularly regarding the stability of identities, the constitution of identities and the conception of meaning. The influential quantitative Burke–Tully approach is brought into focus and compared to different qualitative approaches, particularly narrative interviews. A quantitative self-report measure neglects the narrative, performative and embodied quality of identification. However, the quantitative approach of Burke and Tully enables the systematic, standardized comparison of individuals making it possible to examine patterns of identification in large populations. Since different methods enable the study of different aspects of identity, while remaining blind to other aspects, mixed methods may contribute to more complete insights into identity processes. Importantly, mixed methods may be used to examine patterns available to the outside observer and the lifeworld of the individual actor and thus to both explain and understand.
Link: http://www.jstor.org/stable/24569484

Journal Title: Max Weber Studies
Publisher: Max Weber Studies
Issue: i24577610
Date: 1 1, 2011
Author(s): Djedi Youcef
Abstract: P. Haenni, L'islam de marché, pp. 10-12, 21 sq., 30, 35 sq., 41-44,49, 50, 57, 59 sq., 70-83, 86, 91-93, 95,97-99,102,103-108.
Link: http://www.jstor.org/stable/24579976

Journal Title: Tumultes
Publisher: ÉDITIONS KIMÉ
Issue: i24599377
Date: 11 1, 2010
Author(s): Zecchini Laetitia
Abstract: M. Darwich, Exil 4, Contrepoint.
Link: http://www.jstor.org/stable/24599382

Journal Title: Research in Phenomenology
Publisher: Brill
Issue: i24659492
Date: 1 1, 2011
Author(s): Watson Stephen H.
Abstract: 5 186
Link: http://www.jstor.org/stable/24659578

Journal Title: Research in Phenomenology
Publisher: Brill
Issue: i24659511
Date: 1 1, 2007
Author(s): Tengelyi László
Abstract: Ibid., 103ff.
Link: http://www.jstor.org/stable/24660188

Journal Title: Research in Phenomenology
Publisher: Brill
Issue: i24659507
Date: 1 1, 2009
Author(s): Jung Hwa Yol
Abstract: The Rustle of Language, trans. Richard Howard [New York: Hill and Wang, 1986], 72
Link: http://www.jstor.org/stable/24660238

Journal Title: Indo-Iranian Journal
Publisher: Springer
Issue: i24663608
Date: 1 1, 2004
Author(s): HILTEBEITEL ALF
Abstract: The superfluity arises from the fact that this "double of Krsna" never has to take the reins, since Nala is driving; see Hiltebeitel, Rethinking, 232-33. As men- tioned in n. 7 above, J. Brockington finds this "implausible." For valuable discus- sion of the "avatära" theme in both epics, and especially in the Rämäyam, see also Robert P. Goldman and Sally J. Sutherland, trans. The Rämäyam of Välmlki, Vol. 5: Sundarakäyanda (Princeton: Princeton University Press, 1996), 29-33, 69, 73.
Link: http://www.jstor.org/stable/24663613

Journal Title: L'Homme
Publisher: ÉDITIONS DE L'ÉCOLE DES HAUTES ÉTUDES EN SCIENCES SOCIALES
Issue: i24699828
Date: 3 1, 2015
Author(s): Jewsiewicki Bogumil
Abstract: Ces réserves sont ponctuelles, en voici quelques exemples. Comme tout binôme, et il n'est pas le seul dans le livre, le terme de contre-mémoire risque de produire l'impression d'opposition mécanique ce qui n'est sûrement pas l'intention de l'auteure. Sur un autre registre, malgré tout mon respect pour l'héritage intellectuel de Pierre Bourdieu, je ne suis pas convaincu par les efforts de Christine Chivallon d'appliquer son appareil conceptuel à l'analyse du travail de la mémoire. Puisque son érudition est très impressionnante, l'absence des travaux de Nathan Wachtel surprend d'autant plus. L'Invention du quotidien de Michel de Certeau est citée, mais je n'ai trouvé aucune mention de son concept opératoire de « propre », à mon avis très pertinent pour la démarche de l'auteure. J'estime également que le concept de « lieu de mémoire » de Pierre Nora est trop rapidement jugé inopérant pour sa recherche.
Link: http://www.jstor.org/stable/24699837

Journal Title: L'Homme
Publisher: ÉDITIONS DE L'ÉCOLE DES HAUTES ÉTUDES EN SCIENCES SOCIALES
Issue: i24700246
Date: 12 1, 2015
Author(s): Martin Denis-Constant
Abstract: Le Voortrekker Monument a été érigé en souvenir des Boers qui entamèrent le grand trek (« migration ») en 1835, quittant la colonie du Cap, après l'abolition de l'esclavage, pour se diriger vers le Nord, où certains fonderont les républiques boers du Transvaal et de l'Etat libre d'Orange.
Link: http://www.jstor.org/stable/24700256

Journal Title: Philosophia Reformata
Publisher: Brill
Issue: i24707302
Date: 1 1, 1981
Author(s): Griffioen Sander
Abstract: J. P. van Praag, 'Levensovertuiging, filosofie en wetenschap' ('World-view, philosophy and science'), valedictory address given on retirement from the Univer- sity of Leiden, 13th November 1979, Utrecht, Humanistisch Verbond, pp. 9, 7, 10.
Link: http://www.jstor.org/stable/24707304

Journal Title: Philosophia Reformata
Publisher: Brill
Issue: i24707971
Date: 1 1, 1987
Author(s): Morton Herbert Donald
Abstract: Thus J. van der Hoeven in an article with the telling title, Ontwikkeling in het Iicht van ontmoeting' [Development in the light of encounter], p. 159.
Link: http://www.jstor.org/stable/24707974

Journal Title: Philosophia Reformata
Publisher: Brill
Issue: i24708591
Date: 1 1, 1991
Author(s): Seerveld Calvin
Abstract: Jean Brun, 'Le voyage dans le temps. De la chronophotographie au Futurisme', Tempo- ralité et Aliénatkon, p.364.
Link: http://www.jstor.org/stable/24708593

Journal Title: Philosophia Reformata
Publisher: Brill
Issue: i24708868
Date: 1 1, 1994
Author(s): Klapwijk Jacob
Abstract: Ernst Troeltsch distinguished between naive, apologetic and evolutionistic absoluteness. From the original spontaneity of 'naive absoluteness' and its artificial (partly super- naturalistic, partly rationalistic) defence as 'apologetic absoluteness' (in the Middle Ages and in the Enlightenment, respectively) there came forth in Hegel the idea of 'evolutionistic absoluteness' — an ingenious but untenable attempt to reconcile the solid apologetic conception of absoluteness of that day with the dynamics of history by presenting it as the outcome and terminus of historical progression. See Troeltsch, Die Absolutheit des Christen- tums, 87ff. Cf. J. Klapwijk, Tussen historisme en relativisme, 222-29. At present the belief in progress and thus also the mix of it with the idea of absoluteness is no longer a subject of discussion.
Link: http://www.jstor.org/stable/24708873

Journal Title: Philosophia Reformata
Publisher: Brill
Issue: i24709638
Date: 1 1, 2006
Author(s): Glas Gerrit
Abstract: Interestingly enough it appears that the structural features of reconciliation show a re- versed version of the structural features of evil. Resolving the evil I do toward the other re- quires that I am able to say what I have done wrong (the reverse of silence and the tinspeakable), that I recognize my guilt (which is incompatible with splitting) and that I ask for forgiveness (which is very shameful, but may résolve shame when penitence is accepted and forgiveness is given); see Glas (in press); Muφhyand Hampton (1988); Volf (1996).
Link: http://www.jstor.org/stable/24709643

Journal Title: Philosophia Reformata
Publisher: Brill
Issue: i24709683
Date: 1 1, 2010
Author(s): Griffioen Sander
Abstract: Desmond is certainly not blind to the risks of such an endeavor: God and the Betioeen mentions on the one hand a loss of faith in case of the forlorn mystic who in his 'ardor for the divine other' is confronted with his own 'lack and nothing' (GB 266), and on the other a possible usurpation of divine sovereignty (GB 268).
Link: http://www.jstor.org/stable/24709686

Journal Title: Philosophia Reformata
Publisher: Brill
Issue: i24709683
Date: 1 1, 2010
Author(s): Glas Gerrit
Abstract: Because they escape precise modal qualification, Troost suggests that insight into disposi- tions can only be gained in an idea-ruled (idee-matig) understanding, in an idea-regulated 'on the way' in the transcendental direction of time. For reformational philosophy this raises an old and prima facie purely theoretical problem: Do the modalities 'continue' right into the heart? One could paraphrase Troost's view for example such that for him the heart should primarily be sought 'below' or 'behind' the act structure, and that the dispositions — relative to this vertical axis — constitute a horizontal layer in which the lower substructures are interwoven with the act structure. In that case the integration of the lower structures in the act structure would take place via the dispositions rather than through a direct relationship with the heart. This notion — for which hints can be found in Dooyeweerd — would in any case lead to an appreciably more nuanced picture of the 'binding' and 'releasing' of substructures. If I understand Troost correctly, he would allow this interpretation for the substructures, though not for the modalities. His caution concerning the 'continuing' of the modalities 'into the' heart is epistemological: the cosmological concentration of the modal functions in the heart is a transcendental idea; at best we see dots (the idea-regulated 'on the way' in the transcendental direction of time), but we should not turn them into lines.
Link: http://www.jstor.org/stable/24709687

Journal Title: Philosophia Reformata
Publisher: Association for Reformational Philosophy
Issue: i24710027
Date: 1 1, 2012
Author(s): Griffioen Sander
Abstract: Broad definitions are often used in Christian apologetics. One example: 'Everyone has a worldview. Whether or not we realize it, we all have certain presuppositions and biases that affect the way we view all of life and reality. A worldview is like a set of lenses which taint our vision or alter the way we perceive the world around us.' (http://christianworldview.net/, consulted Jan. 23, 2012)
Link: http://www.jstor.org/stable/24710030

Journal Title: Archives de sciences sociales des religions
Publisher: ÉDITIONS DE L'ÉCOLE DES HAUTES ÉTUDES EN SCIENCES SOCIALES
Issue: i24739884
Date: 3 1, 2015
Author(s): Greisch Jean
Abstract: Voir mon étude à paraître : « Das Spiel der Transzendenz: „Trans-Aszendenz", „Trans- Deszendenz", „Trans-Passibilität", „Trans-Possibilität" » in : Ingolf U. Dalfert (éd.), Herme- neutik der Transzendenz.
Link: http://www.jstor.org/stable/24739891

Journal Title: Journal for the Study of Religion
Publisher: Wesleyan University Press
Issue: e24798115
Date: September 29, 1993
Author(s): Clasquin-Johnson Michel
Abstract: The Earth’s Children series of prehistoric novels by Jean M. Auel, beginning with The Clan of the Cave Bear(1980) and culminating inThe Land of Painted Caves(2010), contains a compelling vision of two species of human practising two utterly different kinds of religion. On the one hand there are the Neanderthals, who practice a pure totemism, while on the other there are the anatomically modern humans, whose religion centres on the worship of an Earth Goddess. Auel’s heroine, Ayla, straddles both religious spheres, but she herself initiates a crisis within the anatomically modern human religious world. This article examines the different fictional religions in these popular and influential books, considers the sources Auel drew on in creating them and considers the influence these books may exert on public understanding of religion, including among future cohorts of students of religion.
Link: http://www.jstor.org/stable/24798121

Journal Title: Journal for the Study of Religion
Publisher: The MIT Press
Issue: e24798420
Date: 1 1, 2003
Author(s): Blond Louis
Abstract: By inquiring into the translatability of Judaism and philosophy, we reawaken an ancient problem that asks after philosophy’s relation with religion: What has Athens to do with Jerusalem?Translation is a rejuvenated means of wrestling with this irksome question, which seeks to understand how multiple approaches to meaning and being can exist concurrently or whether any interaction forfeits multiplicity for the primacy of one form over all others. The specific issue that linguistic versions of the problem address is whether or not the languages that Judaism and philosophy speak are separate and distinct and if those distinctions are established on deeper, non-linguistic ground. For this reason, translation not only raises the problem of articulacy and context in interlingual translations, it also alludes to an ontological or metaphysical separation that speaks of different, non-shared worlds. Whether or not a translation theory addresses, repairs or upholds the opposition between religion and philosophy is in question, and translation becomes a vehicle for discussing what Jerusalem has to offer Athens and what Athens has for Jerusalem. In this essay, I examine the translation problem as an attempt to repair or re-gloss the relation between Judaism and philosophy by way of Michael Fagenblat’s recovery of Emmanuel Levinas’ thought in his work,A Covenant of Creatures: Levinas’s Philosophy of Judaism(2010).
Link: http://www.jstor.org/stable/24798426

Journal Title: Journal of Consumer Research
Publisher: Journal of Consumer Research
Issue: i342750
Date: 9 1, 1970
Author(s): Zaner Howard R.
Abstract: Existential-phenomenology is presented as an alternative paradigm for conceptualizing and studying consumer experience. Basic theoretical tenets of existential-phenomenology are contrasted with more traditional assumptions and methods used in consumer research. The metaphors used by each paradigm to describe its world view are provided and their respective implications for consumer research discussed. One phenomenological research method is detailed, and examples of how the method is applied and the type of data it produces are provided. An epistemological analysis reveals that existential-phenomenology can provide an empirically based and methodologically rigorous understanding of consumer phenomena.
Link: http://www.jstor.org/stable/2489313

Journal Title: History and Theory
Publisher: Wesleyan University
Issue: i342983
Date: 12 1, 1993
Author(s): Harjo Kerwin Lee
Abstract: Joy Harjo, "Grace," in In Mad Love and War (Middletown, Conn., 1993), 1. Harjo Grace 1 In Mad Love and War 1993
Link: http://www.jstor.org/stable/2505403

Journal Title: History and Theory
Publisher: Wesleyan University
Issue: i342983
Date: 12 1, 1992
Author(s): Platt Fred
Abstract: Gerald M. Platt, "Sociology: Origins, Orientations, Crises,"Annals of Scholarship9(1992), 427-436. Platt 427 9 Annals of Scholarship 1992
Link: http://www.jstor.org/stable/2505404

Journal Title: History and Theory
Publisher: Blackwell Publishers
Issue: i342993
Date: 5 1, 1965
Author(s): White Ewa
Abstract: White, Metahistory, 10
Link: http://www.jstor.org/stable/2505464

Journal Title: History and Theory
Publisher: Blackwell Publishers
Issue: i342994
Date: 10 1, 1990
Author(s): Meiyi Prasenjit
Abstract: Yang, "From Gender Erasure to Gender Difference," for the PRC's "state feminism."
Link: http://www.jstor.org/stable/2505487

Journal Title: History and Theory
Publisher: Blackwell Publishers
Issue: i342990
Date: 10 1, 1976
Author(s): Nipperdey Lucian
Abstract: Thomas Nipperdey, "Historismus und Historismuskritik heute," in Nipperdey, Gesell- schaft, Theorie, Kultur (Gottingen, 1976), 59-73. Nipperdey Historismus und Historismuskritik heute 59 Gesellschaft, Theorie, Kultur 1976
Link: http://www.jstor.org/stable/2505548

Journal Title: Journal of Business Ethics
Publisher: Kluwer Academic Publishers
Issue: i25073957
Date: 9 1, 1998
Author(s): Randels, George D.
Abstract: The purpose of this paper is to discuss rival views of business and business ethics in terms of narrative. I want to show that we can tell various stories about business, and that our worldview narratives shape our accounts of business. These narratives not only involve description, but contain normative ramifications. We can only act within the world that we perceive. To evaluate competing narratives, I suggest dialectical comparison of the narratives with important values. The second part of the paper discusses five distinct genres of worldview narratives and their implications for business: homo economicus, libertarian, conservative, liberal, and religio-philosophical.
Link: http://www.jstor.org/stable/25073962

Journal Title: The Journal of Asian Studies
Publisher: Association for Asian Studies
Issue: i25076121
Date: 11 1, 2006
Author(s): de Pee Christian
Abstract: Ebrey (1993, pp. 82-96).
Link: http://www.jstor.org/stable/25076126

Journal Title: The Annals of the American Academy of Political and Social Science
Publisher: Sage Publications
Issue: i25098007
Date: 5 1, 2008
Author(s): Heisler Martin O.
Abstract: Societies, like individuals, strive to have positive self-concepts. They endow stories of their origin and associate their course through history with ethical principles that attest to who they are and how they want to be seen. Such principles define the society for its members and for the world at large. But all societies must at some time confront evidence of actions undertaken in their name that violate their fundamental principles and conflict with their desired self-image. Following a glance at the basic elements of the politics of history and identity, the author suggests two sources of the tensions between "bad acts" and positive self-concepts. Both relate to shifts in developmental time. First, actions not considered wrong when they were undertaken in the past are inconsistent with current expectation. Second, transsocietal differences in normative frameworks lead to cross-boundary criticisms of behavior in which the critics' societies likely engaged at an earlier time. Accusations or criticisms generally meet with defensive, often hostile responses. Hypocrisy tends to rule in most cases, with little or no normative learning.
Link: http://www.jstor.org/stable/25098022

Journal Title: Irish University Review
Publisher: Irish University Press
Issue: i25477649
Date: 4 1, 1987
Author(s): O'Dwyer Riana
Abstract: Thomas Murphy, Famine (Dublin; Gallery Press, 1984), p.87.
Link: http://www.jstor.org/stable/25477655

Journal Title: History and Theory
Publisher: Blackwell Publishing
Issue: i25478832
Date: 5 1, 2009
Author(s): Wächter Kirsten
Abstract: History and Memory 9, no. 1 & 2 (1997), 113-144.
Link: http://www.jstor.org/stable/25478838

Journal Title: Journal of the American Academy of Religion
Publisher: American Academy of Religion, Oxford University Press
Issue: i25484099
Date: 3 1, 2009
Author(s): Roberts Tyler
Abstract: Robert Orsi here, who claims that as scholars we must allow our conceptions of ourselves to be "vulnerable to the radically destabilizing possibilities of a genuine encounter with an unfamiliar way of life" (2005: 198).
Link: http://dx.doi.org/10.1093/jaarel/lfp012', 'an external site', 'external-fulltext-any

Journal Title: PMLA
Publisher: Modern Language Association of America
Issue: i25501873
Date: 5 1, 2008
Author(s): Phillips Siobhan
Abstract: While Robert Frost's emphasis on ordinary themes has often been noted, his use of ordinary time bears further attention: his poems show how the repetitive pattern of daily living can be a creative possibility rather than an enervating necessity. His everyday verse suggests revised definitions of lyric temporality as well as new reconciliations of the dualistic oppositions structuring accounts of modernist and Americanist literature. In Frost, human repetition allows a willful independence endorsed by the natural world. The generally neglected poem "In the Home Stretch" demonstrates his most beneficent version of ordinary living, showing how retrospection and conversation are crucial elements of its practice and how marriage can promote these habits. Frost provides a contrasting, failed version of everyday practice in "Home Burial" and a comparable sense of repetitive possibility in "Never Again Would Birds' Song Be the Same."
Link: http://www.jstor.org/stable/25501879

Journal Title: Dance Chronicle
Publisher: Taylor & Francis Group
Issue: i25598220
Date: 1 1, 2009
Author(s): Burt Ramsay
Abstract: Mårten Spångberg also used Verdin's video to create his own reinterpretation of Steve Paxton's Goldberg Variations called Powered by Emotion / After Sade (2003).
Link: http://dx.doi.org/10.1080/01472520903276800', 'an external site', 'external-fulltext-any

Journal Title: Anthropologica
Publisher: Wilfrid Laurier University Press
Issue: i25606186
Date: 1 1, 2004
Author(s): Ulin Robert C.
Abstract: This paper argues against the all too common dichotomy of globalization into a process of homogenization or a process of significant diversification. The paper seeks to bridge this dichotomy by arguing for the relative autonomy of culture with respect to global political-economy, for the plurality of voices that constitute ongoing social interaction, and for a vision of actors operating in fields of power that position human agents differentially. The essay makes use of world systems theory to illustrate the merits and problems of global analysis while focussing on the ethnographic examples of French and Michigan wine growers. /// L'article s'inscrit en faux contre la vision dichotomique et récurrente de la mondialisation selon laquelle il s'agit soit d'un processus d'homogénéisation, soit d'un profond processus de diversification. L'article cherche à surmonter cette dichotomie en soutenant l'existence d'une autonomie relative des cultures face à l'économie politique mondiale, d'une pluralité des voix qui constituent les interactions sociales en cours et d'une vision qui situe les acteurs au sein de cercles de pouvoir qui leur imposent des positions différentielles. L'essai se sert de la théorie des systèmes-monde pour illustrer le bien-fondé et les défauts des analyses de niveau mondial. Il met l'accent sur des exemples ethnographiques de viticulteurs de la France et du Michigan.
Link: http://www.jstor.org/stable/25606191

Journal Title: Journal of Biblical Literature
Publisher: Society of Biblical Literature
Issue: i25610177
Date: 7 1, 2009
Author(s): Udoh Fabian E.
Abstract: Luke 12:42-44
Link: http://www.jstor.org/stable/25610185

Journal Title: Estudios de Asia y Africa
Publisher: El Colegio de México
Issue: i25614457
Date: 12 1, 2008
Author(s): Secci M. Cristina
Abstract: Podna resultar estimulante la lectura del nümero tematico de Archivum Historicum Societatis Iesu dedicado a "The Jesuits and cultural intermediacy in the early modern world", al cuidado de Diogo Ramada Curto, 74, 2005, 147.
Link: http://www.jstor.org/stable/25614461

Journal Title: Cinema Journal
Publisher: University of Texas Press
Issue: i25619740
Date: 10 1, 2009
Author(s): Pierson Michele
Abstract: Branden W. Joseph's analysis of Smith's baroque aesthetic in "Primitives and Flaming Creatures," in Beyond the Dream Syndicate.- Tony Conrad and the Arts After Cage (New York: Zone Books, 2008), 213-278.
Link: http://www.jstor.org/stable/25619742

Journal Title: Annals of the Association of American Geographers
Publisher: Association of American Geographers
Issue: i323894
Date: 6 1, 1976
Author(s): Buttimer Anne
Abstract: Recent attempts by geographers to explore the human experience of space have focused on overt behavior and its cognitive foundations. The language and style of our descriptions, however, often fail to speak in categories appropriate for the elucidation of lived experience, and we need to evaluate our modes of knowing in the light of modes of being in the everyday world. Phenomenologists provide some guidelines for this task. They point to the preconsciously given aspects of behavior and perception residing in the "lifeworld"-the culturally defined spatiotemporal setting or horizon of everyday life. Scientific procedures which separate "subjects" and "objects," thought and action, people and environments are inadequate to investigate this lifeworld. The phenomenological approach ideally should allow lifeworld to reveal itself in its own terms. In practice, however, phenomenological descriptions remain opaque to the functional dynamism of spatial systems, just as geographical descriptions of space have neglected many facets of human experience. There are certain avenues for dialogue between these two disciplines in three major research areas: the sense of place, social space, and time-space rhythms. Such a dialogue could contribute to a more humanistic foundation for human geography.
Link: http://www.jstor.org/stable/2562470

Journal Title: Oxford Art Journal
Publisher: Oxford University Press
Issue: i25650854
Date: 1 1, 2009
Author(s): Roberts John
Abstract: Janet A. Kaplan, 'Flirtations with Evidence', Art in America, October 2004, pp. 134-8, 169-70.
Link: http://www.jstor.org/stable/25650861

Journal Title: The Academy of Management Journal
Publisher: Academy of Management
Issue: i302938
Date: 12 1, 1958
Author(s): Wittgenstein John L.
Abstract: Calas & Smircich, 1991: 570-571 570
Link: http://www.jstor.org/stable/256821

Journal Title: Business Ethics Quarterly
Publisher: Philosophy Documentation Center
Issue: i25702390
Date: 4 1, 2010
Author(s): Nielsen Richard P.
Abstract: In this updated and revised version of his 2008 Society for Business Ethics presidential address, Richard Nielsen documents the characteristics and extent of the 2007–2009 economic crisis and analyzes how the ethics issues of the economic crisis are structurally related to a relatively new form of capitalism, high-leverage finance capitalism. Four types of high-leverage finance capitalism are considered: hedge funds; private equity-leveraged buyouts; high-leverage, subprime mortgage banking; and high-leverage banking. The structurally related problems with the four types of high-leverage finance capitalism converged in something of a perfect economic storm. Explanations for the crisis are offered in the context of the type of the high-leverage finance capitalism system that permitted and facilitated the economic crisis. Ethics issues and potential reforms are considered that may be able to mitigate the destructive effects of what Schumpeter referred to as the "creative destructive" effects of evolutionary forms of capitalism while realizing the Aristotelian economic ideal of creating wealth in such a way as to make us better people and the world a better place.
Link: http://www.jstor.org/stable/25702400

Journal Title: Archiv für Musikwissenschaft
Publisher: Franz Steiner Verlag
Issue: i25702869
Date: 1 1, 2010
Author(s): UTZ CHRISTIAN
Abstract: Übersichtsdarstellungen zu diesen Fragen geben u. a. die Beiträge Gunter Kreutz, Melodiewahr- nehmung: Funktionen von Arbeitsgeddähtnis und Aufinerksamkeit und Christoph Louven, Reiz- und wissensgeleitete harmonische Informationsverarbeitung, in: Musikpsychologie (Handbuch der syste- matischen Musikwissenschaft, 3), hg. von Helga de la Motte Haber und Gunther Rötter, Laaber 2005, S. 185-207 bzw. 208-230.
Link: http://www.jstor.org/stable/25702872

Journal Title: Historia, Antropología y Fuentes Orales
Publisher: Asociación Historia, Antropología y Fuentes Orales
Issue: i25758995
Date: 1 1, 2009
Author(s): Salazar Philippe-Joseph
Abstract: L'intrigue raciale. Essai de critique anthropologique, Paris, Meridiens Klincksieck, 1989.
Link: http://www.jstor.org/stable/25758999

Journal Title: Cahiers Internationaux de Sociologie
Publisher: Presses Universitaires de France
Issue: i25759142
Date: 6 1, 2006
Author(s): Lassave Pierre
Abstract: F. La Cecla, Le malentendu (II malentenso, 1997), trad. A. Sauzeau, preface de M. Auge, Paris, Balland, « Voix et Regards », 2002.
Link: http://www.jstor.org/stable/25759149

Journal Title: Samuel Beckett Today / Aujourd'hui
Publisher: Rodopi
Issue: i25781743
Date: 1 1, 2006
Author(s): Lüscher-Morata Diane
Abstract: This essay examines the correspondence between Beckett and Duthuit in the light of the unpublished notes that Beckett took in Germany in 1936-37. The underlying issue that Beckett's reflections on the image seems to address is the reorientation of his creative writing and the development of a new aesthetic. There is, when Beckett is confronted to an image, a double movement that can be discerned in the way he beholds the image, of fascination, first, but also of mistrust towards this painting. In stripping paintings of their narrative of figurative intention, Beckett's comments seem to aim at a situation of mankind in the world, apprehended outside of all preoccupations with its causes or as the effect of an absent cause. Cette contribution examine la correspondance entre Beckett et Duthuit et cherche à la mettre en perspective avec les notes inédites que Beckett prend en Allemagne (1936-37). L'enjeu indirect des réflexions de Beckett sur le problème de l'image, c'est la réorientation de son écriture, le développement d'une esthétique nouvelle. Il y a chez Beckett un double mouvement, de fascination, mais aussi de méfiance, face à l'image. En dépouillant ces peintures de leur charge narrative ou figurative, les commentaires de Beckett semblent viser une situation de l'homme, appréhendée en dehors de toute cause ou comme l'effet d'une cause absente.
Link: http://www.jstor.org/stable/25781749

Journal Title: Planning Theory
Publisher: SAGE
Issue: i26004236
Date: 11 1, 2010
Author(s): Gunder Michael
Abstract: This article briefly reviews the history and concept of ideology, largely as articulated by exponents of the Frankfurt School, and considers the impact that this has had on historical planning theory and practice, culminating in Habermasian derived communicative planning theory. It then considers the role of ideology in a post-Marxist world and argues for the value of Žižekian critique for understanding planning's contemporary role of ideologically defining the use of neoliberal space.
Link: http://www.jstor.org/stable/26004239

Journal Title: International Studies Quarterly
Publisher: Butterworth Publishers
Issue: i324417
Date: 12 1, 1988
Author(s): Kiser Edgar
Abstract: This paper examines the linkages among the ideological, political, and economic dimensions of the world-system by looking at changes in the publication of two types of utopian novels in the United States. We argue that positive and negative visions of the future (eutopian and dystopian literature, respectively) can be treated as aspects of the ideological dimension of the world-system. As part of such an interrelated system, the volume of utopias should change in response to periods of crisis and stability in the political, economic, and cultural dimensions of the system. A time-series analysis indicates that both types of utopian literature are affected by changing conditions of the world-system. On the basis of these findings, we conclude that the world-system perspective represents a promising approach for the study of ideological change.
Link: http://www.jstor.org/stable/2600591

Journal Title: Environmental Philosophy
Publisher: Philosophy Documentation Center
Issue: e26167879
Date: 4 1, 2004
Author(s): Cameron W. S. K.
Abstract: Heidegger's characterization of Dasein as Being-in-the-world suggests a natural relation to environmental philosophy. Among environmentalists, however, closer inspection must raise alarm, both since Heidegger's approach is in some senses inescapably anthropocentric and since Dasein discovers its environment through its usability, serviceability, and accessibility. Yet Heidegger does not simply adopt a traditionally modern, instrumental view. The conditions under which the environment appears imply neither that the environment consists only of tools, nor that what is true of the parts is also true of the whole, nor that an orientation to use—where appropriate—precludes any other orientation. Heidegger's anthropocentric commitments thus do not rule out the possibility of a non-instrumental perspective on the natural world.
Link: http://www.jstor.org/stable/26167884

Journal Title: Environmental Philosophy
Publisher: Philosophy Documentation Center
Issue: e26167934
Date: 4 1, 2006
Author(s): Scharper Stephen B.
Abstract: See See Richard Peet and Micahel Watts, eds. Liberation Ecologies.
Link: http://www.jstor.org/stable/26167941

Journal Title: Recherches de théologie et philosophie médiévales
Publisher: PEETERS
Issue: i26170057
Date: 1 1, 2001
Author(s): Speer A.
Abstract: Th. Brockmann, Die Konzilsfrage in den Flug- und Streitschrifien des deutschen Sprachraumes 1518-1563 (Schriftenreihe der Historischen Kommission bei der Bay- erischen Akademie der Wissenschaften 57), Göttingen 1998.
Link: http://www.jstor.org/stable/26170066

Journal Title: Revista Española de Derecho Internacional
Publisher: ASOCIACIÓN ESPAÑOLA DE PROFESORES DE DERECHO INTERNACIONAL Y RELACIONES INTERNACIONALES
Issue: e26177211
Date: 12 1, 2010
Author(s): García Picazo Paloma
Abstract: Este trabajo está dedicado a todos los que, como Maximilian M. Kolbe (1894-1941), son capaces e dar su vida por otros, sin pedir nada a cambio, sin furia y sin rencor, tan sólo porque su idea de Dios omprende a la humanidad. Kolbe murió en un «búnker de inanición» del campo de exterminio de uschwitz. Entregó voluntariamente su vida a cambio de la de otro prisionero que era padre de familia. l suplicio del hambre (inanición absoluta) duró catorce días, en los que fallecieron seis condenados; uego, una inyección letal liquidó a los tres moribundos restantes, que «tardaban» demasiado. Así acabó olbe. La pena se dictó como castigo colectivo por la fuga de otro preso del bloque 14. Fischer, U., Maximilian Kolbe, Viena, Sal Terrae-Maria Roggendorf, 1975.En Auschwitz se inyectaba gasolina directamente n el corazón.
Link: http://www.jstor.org/stable/26177217

Journal Title: Genèses
Publisher: ÉDITIONS BELIN
Issue: e26194247
Date: 9 1, 2007
Author(s): Gensburger Sarah
Abstract: The author had just studied the gradual formation of a French government public policy of evoking the «Righteous» in her sociology thesis when she was contacted by several media on the occasion of the Nation’s Homage to the Righteous of France at the Panthéon on January 18, 2007. In this article, she discusses the difficulties researchers may face in disseminating their conclusions outside the academic world and the means they can use to overcome them.
Link: http://www.jstor.org/stable/26194255

Journal Title: Genèses
Publisher: Belin
Issue: e26196595
Date: 3 1, 2010
Author(s): Martial Agnès
Abstract: According to recent analyses, we are said to be witnessing in the West a « naturalisation » of filiation. The present article challenges this hypothesis, based on anthropological and historical analyses of old “parallel” kinships and the new forms of family configurations. It recalls the longstanding reference to nature in the representations and uses of kinship and the existence of a metaphorical and symbolic world characterised both in the past and today by the plurality of meanings given to kinship relations.
Link: http://www.jstor.org/stable/26196604

Journal Title: Revista Portuguesa de Filosofia
Publisher: Revista Portuguesa de Filosofia
Issue: e26196983
Date: 1 1, 2017
Author(s): DA COSTA ANTÓNIO MARTINS
Abstract: The aim of this paper is to analyse some questions proposed by the debate on the issue of modernity and post-modernity in the context of the philosophy of Leonardo Coimbra, from the reflection on these issues made by Jürgen Habermas in the work The Philosophical Discourse of Modernity. Thus, the critique to modern reason, the reflection on the metaphysics, the issues about the relationship between reason and faith, the religious phenomenon, the process of secularization, are our starting point for the questioning and the philosophical understanding that postmodernity makes of these problems The inauguration of this new rationality allows a new questioning about the reason and the world, manifesting the sublime character of its nature, allowing a new reflection, a critique of self-sufficient and self-reflexive reason and recovering another discursive and cooperative form of reason.
Link: http://www.jstor.org/stable/26196999

Journal Title: Genèses
Publisher: ÉDITIONS BELIN
Issue: i26199296
Date: 1 1, 1993
Author(s): Depraz Nathalie
Abstract: J. Derrida, o.e.., 1962.
Link: http://www.jstor.org/stable/26199304

Journal Title: Genèses
Publisher: ÉDITIONS BELIN
Issue: i26202379
Date: 3 1, 1999
Author(s): Mauger Gérard
Abstract: Dans cette perspective, toute pratique de lecture peut être décrite comme un mouvement en trois temps : «avant lire »/«lire »/«après lire». Des «intérêts à la lecture » qui trouvent leur origine dans la situation du lecteur - « avant lire » - incitent à un « faire » - « lire » - qui porte à conséquences, immédiates ou différées - «après lire» - et qui consolident en retour les «intérêts à la lecture ». L'accent mis classiquement sur la seconde phase (« lire ») - qui est aussi la plus difficilement accessible à l'enquête - est alors déplacé sur les deux autres.
Link: http://www.jstor.org/stable/26202389

Journal Title: History of Political Thought
Publisher: Imprint Academic
Issue: i26215872
Date: 10 1, 1995
Author(s): Rengger N.J.
Abstract: Cited in Maurice Cranston, John Locke: A Biography (Oxford, 1985), p. 244.
Link: http://www.jstor.org/stable/26215878

Journal Title: History of Political Thought
Publisher: Imprint Academic
Issue: i26219815
Date: 4 1, 2001
Author(s): Swaine Lucas A.
Abstract: Sorel, Montesquieu, p. 46.
Link: http://www.jstor.org/stable/26219821

Journal Title: History of Political Thought
Publisher: Imprint Academic
Issue: i26219891
Date: 12 1, 2002
Author(s): Chowers Eyal
Abstract: Zygmunt Bauman, Liquid Modernity (Cambridge, 2000), p. 178. Agnes Heller makes a similar point in her 'Where are We at Home?', pp. 17-18.
Link: http://www.jstor.org/stable/26219896

Journal Title: Journal of Consumer Research
Publisher: University of Chicago Press
Issue: i344713
Date: 12 1, 1983
Author(s): Wertz Howard R.
Abstract: An existential-phenomenological description of everyday consumer experiences of contemporary married women with children is offered. An idiographic case study provides a thick description of this phenomenon and illustrates the hermeneutic process used in the interpretation. Following the case study, three interpretive themes are presented as mutually related aspects of an experiential gestalt that is shaped by the contextual ground of participants' life-world situations. Viewed holistically, the thematic aspects exhibit several dialectical relations that can be understood in terms of the emergent meaning of free choice. The applicability of this experiential gestalt to other life-world contexts is discussed.
Link: http://www.jstor.org/stable/2626800

Journal Title: Ecology and Society
Publisher: Resilience Alliance
Issue: e26267950
Date: 12 1, 2008
Author(s): Lambin Xavier
Abstract: The benefits of increasing the contribution of the social sciences in the fields of environmental and conservation science disciplines are increasingly recognized. However, integration between the social and natural sciences has been limited, in part because of the barrier caused by major philosophical differences in the perspectives between these research areas. This paper aims to contribute to more effective interdisciplinary integration by explaining some of the philosophical views underpinning social research and how these views influence research methods and outcomes. We use a project investigating the motivation of volunteers working in an adaptive co-management project to eradicate American Mink from the Cairngorms National Park in Scotland as a case study to illustrate the impact of philosophical perspectives on research. Consideration of different perspectives promoted explicit reflection of the contributing researcher’s assumptions, and the implications of his or her perspectives on the outcomes of the research. We suggest a framework to assist conservation research projects by: (1) assisting formulation of research questions; (2) focusing dialogue between managers and researchers, making underlying worldviews explicit; and (3) helping researchers and managers improve longer-term strategies by helping identify overall goals and objectives and by identifying immediate research needs.
Link: http://www.jstor.org/stable/26268007

Journal Title: The Historical Journal
Publisher: Cambridge University Press
Issue: i325015
Date: 3 1, 1989
Author(s): Collinson Tom
Abstract: Thomas Brooks, 'Epistle to the saints', Heaven on earth, n.p
Link: http://www.jstor.org/stable/2639939

Journal Title: The Journal of Politics
Publisher: University of Texas Press
Issue: i345540
Date: 5 1, 1992
Author(s): Warren Peter A.
Abstract: (1992)
Link: http://www.jstor.org/stable/2647505

Journal Title: American Journal of Political Science
Publisher: University of Wisconsin Press
Issue: i325946
Date: 1 1, 2000
Author(s): Schiemann John W.
Abstract: Rational choice theory and the critical theory of Jurgen Habermas exclude important social categories from their analyses of strategic interaction. Successful strategic action in many contexts, however, depends upon the irreducibly intersubjective categories of the lifeworld. I defend this claim by analyzing the use of focal points to solve the multiple equilibria problem in coordination games, reconstructing both the generation of the salience behind focal points as well as the strategic rationality of using them. The goal of this reconstruction is to demonstrate the compatibility of what appears to be mutually hostile research traditions, validating the intuition that together they provide a better understanding of politics than either school can on its own.
Link: http://www.jstor.org/stable/2669289

Journal Title: History and Theory
Publisher: Blackwell Publishers
Issue: i345910
Date: 12 1, 1756
Author(s): Tulard Jay M.
Abstract: "The Determinist Fix," 31
Link: http://www.jstor.org/stable/2677990

Journal Title: History and Theory
Publisher: Blackwell Publishers
Issue: i345907
Date: 2 1, 1986
Author(s): Jameson Julia Adeney
Abstract: Fredric Jameson, "Reflections in Conclusion," in Ernst Bloch et al., Aesthetics and Politics (London: Verso, 1986), 207. Jameson Reflections in Conclusion 207 Aesthetics and Politics 1986
Link: http://www.jstor.org/stable/2678066

Journal Title: Journal of the History of Ideas
Publisher: Journal of the History of Ideas, Inc.
Issue: i346306
Date: 3 1, 1987
Author(s): Habermas David
Abstract: De l'Esprit: Heidegger et la question (Paris, 1987). De l'Esprit: Heidegger et la question 1987
Link: http://www.jstor.org/stable/2709586

Journal Title: Current Anthropology
Publisher: University of Chicago Press
Issue: i327931
Date: 3 1, 1978
Author(s): Crocker J. Christopher
Abstract: Anthropologists have overlooked the importance of the metaphor in human culture. Core etaphors can help us identify ultimate cosmic constructs underlying a given social or religious world view. But, even more centrally, metaphors can serve as key data in our attempts to understand how a cultural system adapts to and incorporates sensated experience from the physical world. Metaphors thus provide both a "reality" principle and a "tool" for change. Their special status rests on the way in which a metaphor moves between two different types of thought (Fernandez, CA, 1974). A variety of comments which E. R. Leach and C. Levi-Strauss have made on this issue are summarized, and it is pointed out that both men have underestimated the possibilities for images to develop meaning at the level of affect and motor experience alone, without recourse to opposition or to categorical contrast. Along similar lines, it is argued that many authors mistakenly attempt to isolate metaphoric from metonymic thought. This is taken as a false problem, and the continuity of a process which uses both paradigm contrast and analogic continuity is seen as fundamental. The paper concludes by suggesting that the contemporary theological and anthropological approaches to metaphor are roughly complementary. It is hoped that they will come to interact. Fernandez's article is seen as a useful step in this direction.
Link: http://www.jstor.org/stable/2741153

Journal Title: Current Anthropology
Publisher: University of Chicago Press
Issue: i327940
Date: 4 1, 1980
Author(s): Tissot Georges
Abstract: I use an old observation (that religion is anthropomorphistic) to solve a problem almost as old (why do people have religious beliefs?) by arguing that religion is a special case of the more general phenomenon of anthropomorphism. This view suggests that religious belief, often thought nonempirical and cognitively anomalous, is as much based in experience as is nonreligious belief and that it consists in a plausible application of significant models to ambiguous phenomena. Anthropomorphism, often thought a cognitive aberration, appears to me both reasonable and inevitable, although by definition mistaken. On this argument, religious models of and for the world differ in content from nonreligious models but are epistemologically similar to them.
Link: http://www.jstor.org/stable/2741711

Journal Title: Current Anthropology
Publisher: University of Chicago Press
Issue: i327968
Date: 4 1, 1985
Author(s): Webster Steven
Abstract: Using the hermeneutical theory of Paul Ricoeur, it is possible to discern symbolic dimensions in cultural anthropology. Symbols, here, are dominant images in anthropologists' texts, creatively posited by inquirers, that, most importantly, possess a surplus of meaning. A symbol's fullest surplus of meaning is a prereflexive and comprehensive "understanding" (Verstehen) that may encompass a scholar's attempts at "explanation" (Erklaren). Examples of this symbolic dimension are the "understandings" that lie implicit in two elaborate anthropological systems: Levi-Strauss's structuralism and Harris's cultural materialism. Amid their commitments to anthropological "science" and "explanation," the works of each disclose a distinctive Verstehen. For Levi-Strauss, this "understanding" is nurtured by his image "world of reciprocity." For Harris, it is carried by the image "nature." This "understanding" has two major functions. On the level of the intellectual coherence of their texts, it gives unity to their intercultural interpretations of other societies and to their intracultural interpretations of their own traditions. On a moral level, it includes modes of being-in-the-world that Levi-Strauss and Harris prefer and ocasionally press upon their readers. Discernment of symbolic dimensions of "understanding" in anthropologists' texts may be an initial step toward reflection on the matrices out of which diverse explanations are presented in anthropological literature.
Link: http://www.jstor.org/stable/2743131

Journal Title: Journal of Religion and Health
Publisher: Human Sciences Press
Issue: i27505627
Date: 10 1, 1981
Author(s): Hershberger John K.
Abstract: This paper places the problem of child abuse in the perspective of evil. In so doing it calls into question the amoral assumptions of social science and human services. The current social science paradigm paradoxically dismisses evil as a real factor in the world, despite its concern for indisputably moral issues such as child abuse. The practical advantages of a perspective incorporating evil are several. Among them are a more realistic appreciation of the need for mechanisms of social control in preventing abuse, the role of confession and conversion, and the role of pastoral care as a support system for families.
Link: http://www.jstor.org/stable/27505633

Journal Title: Journal of Religion and Health
Publisher: Kluwer Academic/Human Sciences Press
Issue: i27512810
Date: 12 1, 2004
Author(s): Lee Sang Uk
Abstract: The Lessons of Art Theory for Pastoral Theology (Capps, 1999)
Link: http://www.jstor.org/stable/27512814

Journal Title: Annales. Histoire, Sciences Sociales
Publisher: Armand Colin
Issue: i27582855
Date: 6 1, 1990
Author(s): Payen Pascal
Abstract: The article proposes to analyse the fictional aspects in history writing. Indeed, history doesn't borrow from fiction its compositional techniques only; the discursive strategy which consists in narrating a story is in fact part of historical knowledge as such. A study of Cambysis's biography in Herodotus (II,l-III,66) leads us to grant a very specific function to Book II dealing with Egypt—nearly always considered as some sort of useless overgrowth—and to the "secondary remarks" concerning the Greek world (III,38, 39-60). Setting the Egyptian civilization as a foil enables Herodotus to establish a parallel between expansionist ideas and folly and he includes the Greeks in a plot itself critical of helleno-centric ideology. Our methodological approach owes as much to Ricœur's hermeneutics, as to H. R. Jauss's esthetics of reception and to the various streaks of narratology (narrative syntax and "mise en abîme"), with a view to showing that, once replaced in its "Erwarthunghorizonte", the form of the historical narrative makes full sense.
Link: http://www.jstor.org/stable/27582857

Journal Title: International Journal for Philosophy of Religion
Publisher: Springer
Issue: i27646172
Date: 12 1, 2006
Author(s): Wyschogrod Edith
Abstract: Derrida (1991).
Link: http://www.jstor.org/stable/27646185

Journal Title: German Studies Review
Publisher: German Studies Association
Issue: i27668445
Date: 2 1, 2008
Author(s): Thesz Nicole
Abstract: Unification in 1990 intensified the latent preoccupation with memory in Germany. Günter Grass' recent novels testify to the divisive nature of collective remembrance, which is also reflected in the debate surrounding the Berlin Holocaust Memorial. Grass describes a number of derailed monumental endeavors, such as the memorial cemeteries of Unkenrufe, the Fontane statue in Ein weites Feld, and the neo-Nazi Web site of Im Krebsgang. These texts suggest that a memory culture which cultivates monumental representation can be coopted for political purposes. In Grass' literary world, the search for immortality in materiality ultimately eclipses any self-reflective perspective on the past.
Link: http://www.jstor.org/stable/27668447

Journal Title: New German Critique
Publisher: Duke University Press
Issue: i27669194
Date: 7 1, 2007
Author(s): Moses A. Dirk
Abstract: German Intellectuals and the Nazi Past (New York: Cambridge University Press, 2007).
Link: http://www.jstor.org/stable/27669198

Journal Title: Historia, Antropología y Fuentes Orales
Publisher: Universitat de Barcelona, Publicacions; Diputación Provincial de Granada, Centro de Investigaciones Etnológicas Ángel Ganivet; Ajuntament de Barcelona, Arxiu Històric de la Ciutat
Issue: i27753167
Date: 1 1, 2004
Author(s): Udina Dolors
Abstract: La ambivalencia de pharmakon queda subrayada desde otra perspectiva por J. Derrida, en "La pharmacie de Platon", en Id., La dissémination, París, 1972.
Link: http://www.jstor.org/stable/27753170

Journal Title: American Journal of Sociology
Publisher: University of Chicago Press
Issue: i329091
Date: 5 1, 1989
Author(s): Adler Judith
Abstract: Although travel has been performed, appreciated, and formally criticized as an art for at least five centuries, this cultural classification has yet to be taken seriously in the nascent field of tourism research. Present-day tourism is best understood as a recent manifestation of an enduring art of travel whose performance entails movement through space in conventionally stylized ways. Sociological research on current and historical manifestations of this art can benefit from theoretical traditions developed in the study of other domains of expressive culture. Drawing on the sociology of art as well as on recent literary scholarship, this paper proposes that the reproduction and modificaton of distinctive travel styles be examined in terms of the social worlds of their producers.
Link: http://www.jstor.org/stable/2780963

Journal Title: L'Année sociologique (1940/1948-)
Publisher: Presses Universitaires de France
Issue: i27889645
Date: 1 1, 2001
Author(s): SPITÉRI Gérard
Abstract: Par exemple, Claude Allègre était bien considéré par la presse de droite, tandis que celle de gauche s'est montrée plus critique à son égard. La raison en est que le ministre de l'Education nationale s'était mis à dos le personnel enseignant, considéré comme majoritairement à gauche. /-
Link: http://www.jstor.org/stable/27889647

Journal Title: College Literature
Publisher: West Chester University
Issue: i27917777
Date: 12 1, 2011
Author(s): Speight Allen
Abstract: This article explores Arendt's approach to narrative in theory as well as practice. The first part looks at Arendt's use of philosophical sources from the tradition—Aristotle, Augustine and Hegel—with an eye to how her appropriation of these figures differs from that of contemporary philosophers of narrative. Three of Arendt's typically bold and rich claims about narrative action emerge as important: the notion of action as revealing an agent's own daimõn; the condition that such action be revealable within a world or shared public space which has resilience yet vulnerability; and the potential for agents revealed within such a world to discover some form of narrative rebirth in their efforts at story-telling. The second section examines the extent to which Arendt herself allowed those claims to be tested and thought through in her own attempts (in Men in Dark Times, Rahel Varnhagen and elsewhere) at constructing biographical narratives
Link: http://www.jstor.org/stable/27917787

Journal Title: College Composition and Communication
Publisher: National Council of Teachers of English
Issue: i27917904
Date: 2 1, 2011
Author(s): Cooper Marilyn M.
Abstract: Individual agency is necessary for the possibility of rhetoric, and especially for deliberative rhetoric, which enables the composition of what Latour calls a good common world. Drawing on neurophenomenology, this essay defines individual agency as the process through which organisms create meanings through acting into the world and changing their structure in response to the perceived consequences of their actions. Conceiving of agency in this way enables writers to recognize their rhetorical acts, whether conscious or nonconscious, as acts that make them who they are, that affect others, and that can contribute to the common good. Responsible rhetorical agency entails being open to and responsive to the meanings of concrete others, and thus seeing persuasion as an invitation to listeners as also always agents in persuasion.
Link: http://www.jstor.org/stable/27917907

Journal Title: Romanische Forschungen
Publisher: Vittorio Klostermann
Issue: i27942539
Date: 1 1, 2006
Author(s): Laferl Christopher F.
Abstract: In diesem Zusammenhang muß natürlich von kalligraphischen und sphragistischen Aspekten der Urkundenbetrachtung abgesehen werden, denn diese beiden fallen nicht nur in den Gegenstandsbereich der Historie, sondern auch in jenen der Kunstgeschichte, fur die Fragen der Ästhetik zentral sind.
Link: http://www.jstor.org/stable/27942542

Journal Title: American Journal of Theology & Philosophy
Publisher: Highlands Institute for American Religious Thought
Issue: i27944372
Date: 9 1, 2006
Author(s): van Huyssteen J. Wentzel
Abstract: Nicholas Rescher, A System of Pragmatic Idealism. Volume II: The Validity of Values (Princeton: Princeton University Press, 1993), 3ff.
Link: http://www.jstor.org/stable/27944375

Journal Title: Man
Publisher: Royal Anthropological Institute of Great Britain and Ireland
Issue: i330167
Date: 3 1, 1986
Author(s): Messick Brinkley
Abstract: Muftis are literate scholars who specialise in Muslim legal-religious interpretation. They provide an example of a higher level of systematic indigenous interpretation than the common sense, everyday constructions of reality that have been discussed in anthropological accounts. I discuss the institutional form of the muftiship, and contrast it with the judgeship, with reference to indigenous ideal-types found in several categories of written Muslim social thought. This ideal form is then compared with the identities of historical and contemporary muftis in Yemen. The interpretive method employed by muftis joins a Greek-derived concept of analogy with recitation and hermeneutics. While their method is structurally similar to scriptural interpretation, muftis are worldly interpreters who address practical life problems posed by lay questioners.
Link: http://www.jstor.org/stable/2802649

Journal Title: Man
Publisher: Royal Anthropological Institute of Great Britain and Ireland
Issue: i330193
Date: 9 1, 1992
Author(s): Bowen John R.
Abstract: Muslims, and other people whose religions are based in scripture, develop and transform stories from scripture to explain local practices in world-religious terms, yet anthropologists seldom study these processes. This article concerns elaborations on Islamic traditions by Gayo people in highland Sumatra, Indonesia. Gayo narrators draw on stories of Adam and Eve's children to account for processes of birth, hunting and agriculture. Special attention is given here to the functions played by ideas of sibling conflict, improper marriage, and gender in these narrative transformations.
Link: http://www.jstor.org/stable/2803926

Journal Title: American Antiquity
Publisher: Society for American Archaeology
Issue: i212428
Date: 1 1, 1991
Author(s): Hodder Ian
Abstract: This paper seeks further to define the processes of the interpretation of meaning in archaeology and to explore the public role such interpretation might play. In contrast to postmodern and poststructuralist perspectives, a hermeneutic debate is described that takes account of a critical perspective. An interpretive postprocessual archaeology needs to incorporate three components: a guarded objectivity of the data, hermeneutic procedures for inferring internal meanings, and reflexivity. The call for an interpretive position is related closely to new, more active roles that the archaeological past is filling in a multicultural world.
Link: http://www.jstor.org/stable/280968

Journal Title: Speculum
Publisher: The Mediaeval Academy of America
Issue: i333021
Date: 4 1, 1946
Author(s): Gilson Gerhart B.
Abstract: Letter to André Fontainas of March, 1899, Lettres de Gauguin à sa femme et à ses amis (Paris, 1946), p. 288 Letter to André Fontainas of March, 1899 288 Lettres de Gauguin à sa femme et à ses amis 1946
Link: http://www.jstor.org/stable/2854972

Journal Title: Nineteenth-Century Literature
Publisher: University of California Press
Issue: i345794
Date: 12 1, 1909
Author(s): James Kevin
Abstract: Henry James, The Wings of the Dove, 2 vols., vols. 19-20 of the New York Edition [New York: Charles Scribner's Sons, 1909], II, 226). James 226 II The Wings of the Dove 1909
Link: http://www.jstor.org/stable/2903145

Journal Title: Annual Review of Sociology
Publisher: Annual Reviews
Issue: i29737680
Date: 1 1, 2004
Author(s): Abell Peter
Abstract: Abell (1987)
Link: http://www.jstor.org/stable/29737695

Journal Title: New German Critique
Publisher: Telos Press
Issue: i30040946
Date: 1 1, 2005
Author(s): Gordon Peter Eli
Abstract: Habermas, The Theory of Communicative Action, I: Reason and the Rationalization of Society (Boston: Beacon Press, 1984), and "Die Moderne-ein unvol- lendetes Projekt," Die Moderne ein unvollendetes Projekt, Philosophisch-politische Auf sätze (Leipzig: Reclam, 1994) 32-54.
Link: http://www.jstor.org/stable/30040953

Journal Title: Monatshefte
Publisher: University of Wisconsin Press
Issue: i30153101
Date: 12 1, 1988
Author(s): McDonald William C.
Abstract: Wendy A. Bie, "Dramatic Chronology in 'Troilus and Criseyde'," English Language Notes 14 (1976): 13.
Link: http://www.jstor.org/stable/30153106

Journal Title: Monatshefte
Publisher: University of Wisconsin Press
Issue: i30154135
Date: 12 1, 2003
Author(s): Statkiewicz Max
Abstract: The article resituates Ricur's theory of métaphore vive in the contemporary context of the so-called "cognitive revolution." The latter denomination is highly misleading. There is nothing revolutionary about the cognitivist study of metaphor as a general pattern of thought; just like the discipline of rhetoric that was already on the decline in l8th century Europe, it is conservative in its validation of everyday, ideologically charged language as the model for all language, including that of poetry and art. Riceur’s conception of "live metaphor," on the other hand, does justice to the "revolutionary" character of poetic language, its function of breaking the order of "commonplaces we live by"—and are ruled by. A "poem in miniature," metaphor constitutes the model for any "poietic," creative imagination. Resulting from a clash, disturbing the common everyday language, live metaphor (and poetry in general) projects a world in such a way as to render strange and thus question the world we live in.
Link: http://www.jstor.org/stable/30154140

Journal Title: Monatshefte
Publisher: University of Wisconsin Press
Issue: i30157392
Date: 7 1, 1984
Author(s): McDonald William C.
Abstract: Hie vor dô wir kinder wâren by Der Wilde Alexander (fl. 1250) proceeds from the words of St. Paul: "Even so we, when we were children [nepioi], were in bondage under the elements of the world" (Galatians 4:3). Accordingly, the "Kindheitslied" is no nostalgic song of retrospection in the form of sacred, didactic allegory (a gloss is absent), but rather is an extended scriptural analogy addressing the change from the Old Law to the New. The words dô and nu (1,1 and 1,7) reflect New Testament rhetoric. The biblical echo in the opening line permits immediate identification; thus Alexander relies neither on progressive unveiling of his message nor on a language or ciphers. The "Kindheitslied" can be profitably discussed in conjunction with the body of literature on the encounter of Church and Synagogue.
Link: http://www.jstor.org/stable/30157396

Journal Title: International Journal of the Classical Tradition
Publisher: Transaction Periodicals Consortium
Issue: i30222610
Date: 4 1, 2000
Author(s): Forsyth Neil
Abstract: God who can both love and hate (1.5 - 8.32)
Link: http://www.jstor.org/stable/30222613

Journal Title: International Journal of the Classical Tradition
Publisher: Transaction Periodicals Consortium
Issue: i30224118
Date: 4 1, 2001
Author(s): Simons Karen
Abstract: Thomas' opposition of the personal and the traditional somewhat problematic, however; he writes, for instance, that "personal experience is private property, while literary tradition is shared and accessible to all poets" (183)
Link: http://www.jstor.org/stable/30224122

Journal Title: Japanese Journal of Religious Studies
Publisher: Nanzan Institute of Religion and Culture
Issue: i30233499
Date: 12 1, 1993
Author(s): Deal William E.
Abstract: RICOEUR's discussion (1986) of Weber's views of ideology
Link: http://www.jstor.org/stable/30233502

Journal Title: Japanese Journal of Religious Studies
Publisher: Nanzan Institute of Religion and Culture
Issue: i30233773
Date: 1 1, 2005
Author(s): Leighton Taigen Dan
Abstract: MORRELL 1987, pp. 47-48, 103-22
Link: http://www.jstor.org/stable/30233778

Journal Title: Japanese Journal of Religious Studies
Publisher: Nanzan Institute of Religion and Culture
Issue: i30233809
Date: 1 1, 2007
Author(s): Rhodes Robert F.
Abstract: SEKIGUCHI 1968, 90.
Link: http://www.jstor.org/stable/30233812

Journal Title: Israel Studies
Publisher: Indiana University Press
Issue: i30245669
Date: 10 1, 2007
Author(s): Glasner-Heled Galia
Abstract: Among the prominent writers on the Holocaust, Yehiel Dinur, who wrote under the pseudonym Ka-Tzetnik, offers his readers the most horrific, almost unbearable reading experience. This article examines the reader-writer relationship in Holocaust literature by considering whether readers of Ka-Tzetnik’s works are able, in Ricoeur's terms, to appropriate or actualize the meaning of a literary text that discloses a mode of "being-in-the-world" that is intensely unbearable and seemingly inexpressible. Interviews were conducted with a group of people who, through their professions as writer, literary scholar, educator, or historian, are concerned with such issues. Two main responses to Ka-Tzetnik were discerned: Some readers perceive him as so warped by his experiences that his extreme, even "insane", vision actually stands as a barrier between the reader and the reality of the Holocaust. For others, it is precisely the unrestrained portrayal of the insane Holocaust reality that is identified with an unmediated "true" Holocaust experience. The first group of readers does not believe that Ka-Tzetnik’s texts can be appropriated. But the reading experience of the second group can also not be characterized as appropriation: for them Ka-Tzetnik creates a primarily emotional core experience, which cannot be deconstructed to reconstruct or actualize the text in the reader's own terms, in the present. The case of Ka-Tzetnik, therefore, raises the difficult question of whether the Holocaust can be understood through a dialogical process of deconstruction and appropriation, or whether Holocaust literature should offer an overwhelming, totalizing experience in which precisely the inability to deconstruct and appropriate the text ensures the communication of the inconceivable.
Link: http://www.jstor.org/stable/30245675

Journal Title: The Art Bulletin
Publisher: College Art Association of America
Issue: i354352
Date: 12 1, 1984
Author(s): Geertz Larry
Abstract: Time and Narrative, i, Chicago, 1984 i Time and Narrative 1984
Link: http://www.jstor.org/stable/3051038

Journal Title: The Art Bulletin
Publisher: College Art Association of America
Issue: i354358
Date: 3 1, 1978
Author(s): Warnock Jack
Abstract: Spitz (as in n. 75)
Link: http://www.jstor.org/stable/3051153

Journal Title: The American Political Science Review
Publisher: American Political Science Association
Issue: i356734
Date: 12 1, 1993
Author(s): Young W. James
Abstract: "Entre ici, Jean Moulin, avec ton terrible cortége" (Malraux 1971, 135). 135
Link: http://www.jstor.org/stable/3117713

Journal Title: Curriculum Inquiry
Publisher: Blackwell Publishers, Inc.
Issue: i359619
Date: 4 1, 1996
Author(s): Trapedo-Dworsky Carola
Abstract: Describing how my way of being in the world hindered or advanced my research, I suggest that a researcher's quality of life and mode of narrative inquiry may be closely related. The outcome seems to hinge on the inquirer's relationship to time and place in life and research. As all human beings, researchers use narrative to structure temporal complexity, only to find that this use contributes a complexity of its own. Efforts to overcome either pervade our lives as well as our forms of inquiry. I specify how such efforts endanger narrative inquiry, both in research and teacher education, and I struggle to find a language that accommodates a contextualized, narrative self as it reaches out to culturally shared conditions.
Link: http://www.jstor.org/stable/3185899

Journal Title: Theatre Journal
Publisher: Johns Hopkins University Press
Issue: i360924
Date: 12 1, 1974
Author(s): Toll Harry J.
Abstract: Robert Toll, Blacking Up: The Minstrel Show in Nineteenth Century America (New York: Oxford University Press, 1974), 55. Toll 55 Blacking Up: The Minstrel Show in Nineteenth Century America 1974
Link: http://www.jstor.org/stable/3209069

Journal Title: Polity
Publisher: Northeastern Political Science Association
Issue: i362333
Date: 7 1, 1981
Author(s): Ricoeur David
Abstract: P. Ricoeur, Hermeneutics and the Human Sciences, ed. and trans. by J. B. Thompson (Cambridge: Cambridge Uni- versity Press, 1981) Ricoeur Hermeneutics and the Human Sciences 1981
Link: http://www.jstor.org/stable/3234573

Journal Title: Journal of Biblical Literature
Publisher: Society of Biblical Literature
Issue: i364491
Date: 12 1, 1965
Author(s): Moore John Dominic
Abstract: J. Jeremias (op. cit., p. 182)
Link: http://www.jstor.org/stable/3263614

Journal Title: California Law Review
Publisher: School of Law, University of California, Berkeley
Issue: i276939
Date: 7 1, 1989
Author(s): Donald Edward L.
Abstract: Johnson, Racial Critiques, supra note 6, at 155-60.
Link: http://www.jstor.org/stable/3480700

Journal Title: Educational Studies in Mathematics
Publisher: Kluwer Academic Publishers
Issue: i277344
Date: 7 1, 1991
Author(s): Zizek Tony
Abstract: The radical constructivist assertion that the student constructs his or her own knowledge as opposed to receiving it "ready made" echoes the classical debate as to whether the human subject constitutes the world or is constituted by it. This paper shows how the philosophical traditions of post-structuralism and hermeneutic phenomenology offer approaches to effacing this dichotomy and how this forces a re-assertion of the teacher's role in the student's constructing of mathematical knowledge. It is also shown how hermeneutic phenomenology provides an opportunity to ground constructivist mathematical thinking in the material qualities of the world.
Link: http://www.jstor.org/stable/3482667

Journal Title: Revista Mexicana de Sociología
Publisher: Instituto de Investigaciones Sociales de la Universidad Nacional Autonoma de Mexico
Issue: i282498
Date: 6 1, 1994
Author(s): Williams Farid
Abstract: Stewart, 1998: 507-508 507
Link: http://www.jstor.org/stable/3541570

Journal Title: American Anthropologist
Publisher: American Anthropological Association
Issue: i278737
Date: 9 1, 1969
Author(s): Wolf K.
Abstract: Concerns with how cultural factors influenced agrarian social change remained an abiding interest in the work of James Scott. I begin by sketching out the context of debates in Marxist theory, development studies, and social and political anthropology that, during the 1980s, turned to relations between ideas, power, and processes of conflict and change in a world of new postcolonial nations and rapid agrarian development. In the article, then, I carefully examine the ideas Scott developed about resistance and hegemony in conversation with the work of E. P. Thompson. Tracing the genealogy of Scott's ideas about hegemony and rural social protest, I comment in some detail on the literature on resistance that arose in anthropology during the 1980s and the role of Scott's "Weapons of the Weak" (1985) in shaping that literature while interacting with "Subaltern Studies" (Guha 1982-87), studies of social movements, and examinations of power in interpersonal relations.
Link: http://www.jstor.org/stable/3567020

Journal Title: American Anthropologist
Publisher: American Anthropological Association
Issue: i278728
Date: 6 1, 2000
Author(s): Wiegman Hirokazu
Abstract: Social theorists' recent interest in global capitalism is partially driven by their sense of "being behind" in a changed and changing world. It is also part of their larger efforts to critique the present. In this article, I seek to find analogues of this sense of temporal incongruity between knowledge and its objects in the Tokyo financial markets. My focus is on the anxieties and hopes animating some Japanese securities traders' life choices. I argue that these traders' differing anxieties and hopes resulted from their divergent senses of the temporal incongruity among strategies, workplaces, and Japan's national location vis-à-vis the United States. Drawing on a parallel between social theorists' and traders' efforts to generate prospective momentum in their work, I propose that anthropologists investigate the work of temporal incongruity in knowledge formation more generally.
Link: http://www.jstor.org/stable/3567500

Journal Title: Oxford Art Journal
Publisher: Oxford University Press
Issue: i282749
Date: 1 1, 1995
Author(s): Marcus Fred
Abstract: Ben Marcus, The Age of Wire and String (Alfred A. Knopf: New York, 1995), p. 94. Marcus 94 The Age of Wire and String 1995
Link: http://www.jstor.org/stable/3600435

Journal Title: Ethos
Publisher: American Anthropological Association
Issue: i370173
Date: 3 1, 2001
Author(s): Walkerdine Valerie
Abstract: In this article, I seek to make an intervention in debates between psychological and postmodern anthropology by engaging with the theme of border crossing. I argue that the theme of the border is one that fundamentally instantiates a separation between interior and exterior with respect to subjectivity, itself a fundamental transformation and a painful and difficult border. This is related to a Cartesian distinction critiqued in this article. How the distinction between interior and exterior may be transcended is discussed in relation to examples of transformation from the crossing of class borders to the production and regulation of workers in a globalized and neoliberal economy. I begin with reference to postwar transformations of class with its anxious borders and go on to think about changes in the labor market and how these demand huge transformations that tear apart communities, destroy work-places, and sunder the sense of safety and stability that those gave. Advanced liberalism or neoliberalism brings with it a speeding up of the transformations of liberalism in which subjects are constantly invoked as self-contained, with a transportable self that must be produced through the developmental processes of personality and rationality. This self must be carried like a snail carries a shell. It must be coherent yet mutable, fixed yet multiple and flexible. But this view of the subject covers over the many connections that make subjectivity possible. I conclude by asking what it would mean to rethink this issue of the production of safe spaces beyond an essentialist psychological conception of only one mother-child space, separated from the social world, as having the power to produce feelings of safety? I end the article with an argument for a relational approach to subjectivity and sociality.
Link: http://www.jstor.org/stable/3651801

Journal Title: Desarrollo Económico
Publisher: Instituto de Desarrollo Economico y Social
Issue: i370465
Date: 9 1, 1989
Author(s): Martin Mariana
Abstract: N. Loraux, Les mores en deuil, op. cit., p. 69 y p. 21.
Link: http://www.jstor.org/stable/3655856

Journal Title: Sociology of Religion
Publisher: Association for the Sociology of Religion
Issue: i288371
Date: 7 1, 1966
Author(s): WolfAbstract: For the past twenty-five years, a sub-branch of biblical studies has engaged, sometimes rather vigorously, in the pursuit of using sociological methods to understand the Bible. These, often autodidact biblical scholars, have taken over a branch of sociology of religion. The methods they follow in their pursuit of the strange world of the Bible can teach sociology how to retrieve a more critical sociology. The questions they ask would be helpful more generally to sociology of religion.
Link: http://www.jstor.org/stable/3711745

Journal Title: Vingtième Siècle. Revue d'histoire
Publisher: Presses de la Fondation nationale des sciences politiques
Issue: i290761
Date: 6 1, 1984
Author(s): Gauchet Eric
Abstract: Marcel Gauchet, - Fin de la religion ? >, Le Débat, janvier1984, p. 154-175 Gauchet janvier 154 Le Débat 1984
Link: http://www.jstor.org/stable/3768844

Journal Title: Vingtième Siècle. Revue d'histoire
Publisher: Presses de la Fondation nationale des sciences politiques
Issue: i290807
Date: 9 1, 1974
Author(s): Soljenitsyne Laurent
Abstract: Alexandre Soljenitsyne, l'Archipel du Goulag, Paris, Seuil, 1974 Soljenitsyne l'Archipel du Goulag 1974
Link: http://www.jstor.org/stable/3770546

Journal Title: Vingtième Siècle. Revue d'histoire
Publisher: Presses de la Fondation nationale des sciences politiques
Issue: i290825
Date: 3 1, 1898
Author(s): Michelet François
Abstract: Bernard Lazare, 1, p. 1219 1219 1 Bernard Lazare
Link: http://www.jstor.org/stable/3772124

Journal Title: Le Mouvement social
Publisher: Editions Ouvrieres
Issue: i291720
Date: 12 1, 1835
Author(s): Maleville Alain
Abstract: Tribune prolétaire, 17 mai1835 17 mai Tribune prolétaire 1835
Link: http://www.jstor.org/stable/3778206

Journal Title: Journal of Modern Literature
Publisher: Temple University
Issue: i294267
Date: 1 1, 1993
Author(s): Thomas Richard K.
Abstract: Pictures, pp. 238, 264
Link: http://www.jstor.org/stable/3831545

Journal Title: Oxford Art Journal
Publisher: Oxford University Press
Issue: i371427
Date: 1 1, 1982
Author(s): McKendrick Karen L.
Abstract: Neil McKendrick, John Brewer and J.H. Plumb in The Birth of Consumer Society: The Commercialization of Eighteenth-Century England (Europa Publications: London, 1982) McKendrick The Birth of Consumer Society: The Commercialization of Eighteenth-Century England 1982
Link: http://www.jstor.org/stable/3841014

Journal Title: History and Theory
Publisher: Blackwell Publishers
Issue: i371617
Date: 10 1, 2004
Author(s): Ricoeur Michael
Abstract: Being and Time
Link: http://www.jstor.org/stable/3874129

Journal Title: The French Review
Publisher: American Association of Teachers of French
Issue: i216617
Date: 12 1, 1986
Author(s): Worton David
Abstract: Michel Tournier is the most controversial French writer alive today. His fiction has provided fertile ground for diverse, often conflicting theoretical practices, and sharpened critiques, yet the author himself has remained aloof and is often perplexed at the way in which his work is received. Focusing on one story from Le Médianoche amoureux (1989), this article records a quest for the essential Tournier. Under the auspices of a master narrator, the reader of "Pyrotechnie" embarks on a voyage of discovery, which is ultimately one of self-discovery, for it finishes, delightfully, in the story-telling world of the child.
Link: http://www.jstor.org/stable/397914

Journal Title: Journal of the American Academy of Religion
Publisher: American Academy of Religion, Oxford University Press
Issue: i40000336
Date: 3 1, 2004
Author(s): Dhand Arti
Abstract: "The epic's view of this matter is far from straightforward" (367)
Link: http://www.jstor.org/stable/40005876

Journal Title: Journal of the American Academy of Religion
Publisher: American Academy of Religion, Oxford University Press
Issue: i40000341
Date: 3 1, 2008
Author(s): Chidester David
Abstract: Kiernan (1985)
Link: http://dx.doi.org/10.1093/jaarel/lfm094', 'an external site', 'external-fulltext-any

Journal Title: The Journal of Religious Ethics
Publisher: Scholars Press
Issue: i40000781
Date: 10 1, 1994
Author(s): Lewis Paul
Abstract: (1983, 184). Harrison 1985, 12-15).
Link: http://www.jstor.org/stable/40015184

Journal Title: The Journal of Religious Ethics
Publisher: Religious Ethics, Inc.
Issue: i40000905
Date: 4 1, 1980
Author(s): Ogletree Thomas W.
Abstract: The essay sets forth a historical style in ethics. At the center is the explication of meanings forming the life worlds of representative actors in concrete situations. The sense of life world is sketched in terms of intentionality, intersubjectivity, temporality and embodiment. The essay then delineates the kinds of interpretative activity relevant for understanding life situations: the application of received conventions; suspicion of those conventions as distortions of underlying personal/social dynamics; and a dialectical interplay between a retrieval of one's own traditions, and hospitality to understandings of others differently oriented to the situations in question. The goal is the achievement of common ground which enables us to determine "fitting" action, or at least to keep open the wholeness it promises.
Link: http://www.jstor.org/stable/40017734

Journal Title: The Journal of Religious Ethics
Publisher: American Academy of Religion
Issue: i40000931
Date: 4 1, 1974
Author(s): Hauerwas Stanley
Abstract: Albert Speer's life offers a paradigm of self-deception, and his autobiography serves to illustrate Fingarette's account of self-deception as a persistent failure to spell out our engagements in the world. Using both Speer and Fingarette, we show how self-deception becomes our lot as the stories we adopt to shape our lives cover up what is destructive in our activity. Had Speer not settled for the neutral label of "architect," he might have found a story substantive enough to allow him to recognize the implications of his engagements with Hitler's Reich. This side of Auschwitz we require a story which allows us to appropriate our own capacities for evil and yet empowers us to go on.
Link: http://www.jstor.org/stable/40018102

Journal Title: The Journal of Religious Ethics
Publisher: Blackwell Publishers
Issue: i40000935
Date: 3 1, 2005
Author(s): Wall John
Abstract: Critchley (1999).
Link: http://www.jstor.org/stable/40018135

Journal Title: The Journal of Religious Ethics
Publisher: Blackwell Publishers
Issue: i40000937
Date: 4 1, 2004
Author(s): Schweiker William
Abstract: Glover 1999.
Link: http://www.jstor.org/stable/40018153

Journal Title: The Journal of Religious Ethics
Publisher: Religious Ethics, Inc.
Issue: i40001435
Date: 10 1, 1979
Author(s): Farley Margaret A.
Abstract: One way into the question of the relation of ethics and liturgy is to focus on a critical issue facing liturgy today: its impoverishment and inability to nurture Christian faith and life. Three aspects of this problem are: injustice within the worshipping community, disagreement regarding forms of Christian service to the world, and the breakdown of symbols. Ethics must move beyond the articulation of formal principles and assertions regarding the importance of liturgy for the moral agent if it is to fulfill its task vis-à-vis these problems.
Link: http://www.jstor.org/stable/40025980

Journal Title: The Harvard Theological Review
Publisher: Cambridge University Press
Issue: i40007183
Date: 4 1, 2008
Author(s): Meshel Naphtali S.
Abstract: (the Yoruba sexual taboos, The Savage Mind, 132-33).
Link: http://www.jstor.org/stable/40211958

Journal Title: Polity
Publisher: Northeastern Political Science Association
Issue: i40007298
Date: 10 1, 2008
Author(s): McManus Helen
Abstract: Tracy Strong, "Introduction: The Self and the Political Order", in The Self and the Political Order, ed. Tracy Strong (New York: New York University Press, 1992), 3, 7.
Link: http://www.jstor.org/stable/40213520

Journal Title: Review (Fernand Braudel Center)
Publisher: Fernand Braudel Center, Binghamton University
Issue: i40009276
Date: 1 1, 2002
Author(s): Maldonado-Torres Nelson
Abstract: Fanon (1968).
Link: http://www.jstor.org/stable/40241551

Journal Title: Journal of Black Studies
Publisher: Sage Publications
Issue: i40011194
Date: 11 1, 2009
Author(s): Mtshali Khondlo
Abstract: The objective of this article is to articulate the hermeneutics of liberation in Ayi Kwei Annan's Two Thousand Seasons. Premised on an assertion that Two Thousand Seasons is divisible into three sections—the realm of the godhead, the realm of the ancestors, and the realm of the living—this article will argue that the protagonists of the novel use land, an abode of the ancestors, as a text through which they form themselves into a healing community. Reinterpreting African belief systems' claim of connectedness of the ancestors to the gods and the godhead, this article will assert that when the protagonists have authentic relationship with each other and their world, they constitute gods or creative forces and consequently have a glimpse of the godhead. Commencing by articulating African belief systems' concepts of godhead, gods, and ancestors, this article concludes by describing the hermeneutic project of the novel's protagonists.
Link: http://www.jstor.org/stable/40282628

Journal Title: Annales. Histoire, Sciences Sociales
Publisher: Éditions de l'École des Hautes Études en Sciences Sociales
Issue: i40011359
Date: 6 1, 2007
Author(s): Dawdy Shannon Lee
Abstract: -Ibid., t. 1, p. 112.
Link: http://www.jstor.org/stable/40284757

Journal Title: The American Archivist
Publisher: Society of American Archivists
Issue: i40011862
Date: 12 1, 2007
Author(s): Tussing Nicholas J.
Abstract: Pietro Balan, Gli archivi della S. Sede in relazione alla storia d'Italia. Discorso recitato nella Pontificia accade- mia di religione cattolica di Roma nel giorno 5 maggio 1881 (Rome: Fratelli Monaldi, 1881).
Link: http://www.jstor.org/stable/40294575

Journal Title: Nueva Revista de Filología Hispánica
Publisher: El Colegio de Mexico
Issue: i40012105
Date: 1 1, 1989
Author(s): Valdés Mario J.
Abstract: Alfred Schutz, The phenomenology of the social world, Northwestern University Press, Evanston, 1967.
Link: http://www.jstor.org/stable/40298965

Journal Title: Estudios de Asia y Africa
Publisher: El Colegio de Mexico
Issue: i40012882
Date: 4 1, 1999
Author(s): Devalle Susana B. C.
Abstract: Williams, 1978, p. 128.
Link: http://www.jstor.org/stable/40313308

Journal Title: Estudios de Asia y Africa
Publisher: El Colegio de Mexico
Issue: i40012913
Date: 8 1, 2008
Author(s): Muñoz Adrián
Abstract: Theosophical Transactions, en Thompson, op. cit., p. 39.
Link: http://www.jstor.org/stable/40313753

Journal Title: Oceania
Publisher: University of Sydney
Issue: i40014217
Date: 6 1, 1997
Author(s): Telban Borut
Abstract: By focusing on children involved in the ritual practices in Ambonwari village, East Sepik Province, Papua New Guinea, this essay compares two types of ritual: that of healing and that of male initiation. Like other life crisis rituals both deal with two dimensions of the Ambonwari life-world, that is with the living and the dead and, in a broader sense, with people and spirits. Though both are based upon the same cosmology there are fundamental differences between them. First, healers in healing ceremonies treat uninitiated children as 'non-beings'. From the perspective of Ambonwari 'selves' or 'beings', children belong to this domain. They exist as extensions of their parents or carers, from whom they cannot be separated conceptually. Second, by examining the Ambonwari concepts of negation I show that healers do not approach the domain of cosmological non-existence: they are not concerned with the cosmogony of the Ambonwari life-world. The male initiation rituals do just the opposite, however. It is only in the male initiation ritual, seen as a cosmogonic event, that young boys are cut off from their parents and 'thrown' abruptly into a state of becoming. Unlike the healing rites, these rituals treat young boys as both Ambonwari beginnings and Ambonwari beings. I argue that Ambonwari initiation rituals are not concerned with symbolic death followed by rebirth, but with states of being. Initiation means that death becomes possible for a child. The initiated boy will now be able to die as an Ambonwari being.
Link: http://www.jstor.org/stable/40331578

Journal Title: Revista Portuguesa de Filosofia
Publisher: Faculdade de Filosofia
Issue: i40014363
Date: 12 1, 1970
Author(s): Gomes Francisco Soares
Abstract: Armbruster, Carl J., S. J. -El pensamiento de Paul Tillich. Tit. orig. The vision of Paul Tillich, New York. -Vol. de 215 X 155 mm. e 306 pp., Sal Terrae, San- tander, 1968.
Link: http://www.jstor.org/stable/40335002

Journal Title: Revista Portuguesa de Filosofia
Publisher: Faculdade de Filosofia
Issue: i40014407
Date: 12 1, 1985
Author(s): Renaud Michel
Abstract: Leuven, Peeters, e Louvain-la-Neuve, Éditions de l'lnstitut Supérieur de Philosophie, 1985 (291 p.).
Link: http://www.jstor.org/stable/40335866

Journal Title: Revista Portuguesa de Filosofia
Publisher: Faculdade de Filosofia
Issue: i40014414
Date: 12 1, 1989
Author(s): Morujão Alexandre Fradique
Abstract: Entretiens Paul-Ricoeur Gabriel Marcel, pp. 63-64.
Link: http://www.jstor.org/stable/40335968

Journal Title: Revista Portuguesa de Filosofia
Publisher: Faculdade de Filosofia
Issue: i40014471
Date: 9 1, 1997
Author(s): Borges Paulo Alexandre Esteves
Abstract: Ibid., III. 1,3, 8 e 9.
Link: http://www.jstor.org/stable/40337203

Journal Title: Revista Portuguesa de Filosofia
Publisher: Faculdade de Filosofia
Issue: i40014488
Date: 12 1, 2000
Author(s): Silva Maria Luísa Portocarrero
Abstract: Das Erbe Europas, 173:
Link: http://www.jstor.org/stable/40337580

Journal Title: Revista Portuguesa de Filosofia
Publisher: Faculdade de Filosofia
Issue: i40014491
Date: 9 1, 2001
Author(s): Queiruga Andrés Torres
Abstract: De hecho, en una ocasión he hablado ya de "finitud histórica" (El Dios de Jesús. Aproxi- mación en cuatro metáforas, ed. Sal Terrae, Santander 1991, 25).
Link: http://www.jstor.org/stable/40337641

Journal Title: Revista Portuguesa de Filosofia
Publisher: Faculdade de Filosofia
Issue: i40014496
Date: 12 1, 2002
Author(s): Pellegrini Angelo
Abstract: HD 71-72, nn. 57-58.
Link: http://www.jstor.org/stable/40337721

Journal Title: Revista Portuguesa de Filosofia
Publisher: Revista Portuguesa de Filosofia
Issue: i40014501
Date: 6 1, 2004
Author(s): Fabris Adriano
Abstract: J.-L. Marion, Étant donné. Essais d' une phénoménologie de la donation, P.U.F., Paris 1997.
Link: http://www.jstor.org/stable/40337832

Journal Title: Journal of Religion and Health
Publisher: Springer
Issue: i40014917
Date: 3 1, 2008
Author(s): Hart Curtis W.
Abstract: J. Robert Oppenheimer was among the most important and enigmatic figures in 20th century science. He is best known for successfully directing the Manhattan Project that produced the first atomic bombs that were dropped on Japan at the end of World War II. Subsequently, he became a scientist and statesman who advised the United States government in the areas of atomic weapons development and public policy. He later became subject to an investigation in 1954 into his previous political affiliations and his personal behavior that ended in the revoking of his security clearance. This essay seeks to chronicle Oppenheimer's coming of age as a public intellectual with a view toward his own psychological history and most especially in relationship to the stages of faith development articulated by James Fowler and colleagues. Moreover, though not conventionally religious, Oppenheimer's life and thought were permeated with themes and ideas of a religious and ethical nature that shaped his adult character and informed his view of the world. This essay was originally presented at The Richardson History of Psychiatry Research Seminar at Weill Cornell Medical College.
Link: http://www.jstor.org/stable/40344427

Journal Title: L'Homme
Publisher: École des hautes études en sciences sociales (EHESS)
Issue: i40016685
Date: 12 1, 2009
Author(s): Glassner Jean-Jacques
Abstract: Récemment, Isabelle Klock-Fontanille (2007)
Link: http://www.jstor.org/stable/40379660

Journal Title: The Harvard Theological Review
Publisher: Cambridge University Press
Issue: i40017405
Date: 10 1, 2009
Author(s): Simon Bennett
Abstract: Zimmerli, Ezekiel, 2:420-21 : "But the priestly/prophetic witness of Ezekiel 43 still knows nothing of that terrifying act of God in which he gives himself in his servant, in order to crown his love, to the unclean world as a pure sin offering (Is 53:10)."
Link: http://www.jstor.org/stable/40390027

Journal Title: Revista Portuguesa de Filosofia
Publisher: Revista Portuguesa de Filosofia
Issue: i40019046
Date: 12 1, 2006
Author(s): Urban Martina
Abstract: Ricœur, Rule of Metaphor, p. 287.
Link: http://www.jstor.org/stable/40419478

Journal Title: Revista Portuguesa de Filosofia
Publisher: Revista Portuguesa de Filosofia
Issue: i40019046
Date: 12 1, 2006
Author(s): Rizvi Sajjad H.
Abstract: Qumml, Mirqat al-asrar in al-Arba'lniyyat, 1 54.2-1 4.
Link: http://www.jstor.org/stable/40419487

Journal Title: Revista Portuguesa de Filosofia
Publisher: Revista Portuguesa de Filosofia
Issue: i40019049
Date: 12 1, 2008
Author(s): Westphal Merold
Abstract: (gwcm 89-90).
Link: http://www.jstor.org/stable/40419606

Journal Title: Revista Portuguesa de Filosofia
Publisher: Revista Portuguesa de Filosofia
Issue: i40019049
Date: 12 1, 2008
Author(s): Rognon Frédéric
Abstract: Ellul, Jacques; Nordon, Didier -op. cit., p. 144.
Link: http://www.jstor.org/stable/40419608

Journal Title: Estudios Sociológicos
Publisher: El Colegio de México
Issue: i40019078
Date: 4 1, 1992
Author(s): Devalle Susana B. C.
Abstract: Barrier y Dusenbery, 1989.
Link: http://www.jstor.org/stable/40420139

Journal Title: Anthropos
Publisher: Paulusdruckerei
Issue: i40020067
Date: 1 1, 1991
Author(s): Berg Mark L.
Abstract: (Damm 1938: 52, 83).
Link: http://www.jstor.org/stable/40463662

Journal Title: Anthropos
Publisher: Editions St-Paul
Issue: i40020097
Date: 1 1, 2000
Author(s): Hoeppe Götz
Abstract: Descola 1994: 62-76.
Link: http://www.jstor.org/stable/40465859

Journal Title: Anthropos
Publisher: Editions St-Paul
Issue: i40020109
Date: 1 1, 2008
Author(s): Hahn Hans Peter
Abstract: Hahn (2004b).
Link: http://www.jstor.org/stable/40466874

Journal Title: Geography
Publisher: Geographical Association
Issue: i40024598
Date: 7 1, 1982
Author(s): Mead W. R.
Abstract: The paper considers the map and the milieu of Europe. Five distinguishing characteristics are discussed. Special attention is given to the "states system" of Europe, the intensity of the boundary network and the increasing tendency from the point of view of human geography to treat the continent as divided rather than as unitary. The first post-war generation of British geographers tended to neglect Europe in favour of North America. Sweden and France have been important in restoring the connection. Those whose research focuses on European topics will encounter bibliographical, linguistic and other problems; but these will be offset by the cordial working relationships among European geographers which, as among colleagues in the English-speaking world, seem to spring from the nature of the subject itself.
Link: http://www.jstor.org/stable/40570560

Journal Title: Revista CIDOB d'Afers Internacionals
Publisher: Centre d'Informació Documentació Internacionals a Barcelona
Issue: i40025222
Date: 10 1, 2004
Author(s): Affaya Mohammed Noureddine
Abstract: En este texto, el autor intenta esclarecer determinados aspectos del imaginario en relación con el Estado, la política, pero también en relación con la violencia y el mal, en un contexto en el que la dialéctica de la identidad y de la alteridad sigue siendo una de las estructuras del imaginario. El imaginario, más allá del ámbito exclusivo de las representaciones, actúa sobre el mundo y sobre la evolución de la historia. Pero el mundo también actúa sobre el imaginario y son los períodos de crisis los que amplían sus manifestaciones, destinadas a "a servir de pantalla contra los temores". En este sentido, la violencia, frente a la cual cabe adoptar actitudes diferentes, se convierte en un elemento simbólico para interpretar nuestras fuerzas. ¿Hasta qué punto estamos presenciando un nuevo modo de funcionamiento de los imaginarios políticos y religiosos? Para responder a esta pregunta, el autor habla de esperanza intercultural "en un mundo donde las voluntades de poder de lo trágico interfieren en los impulsos de lo comunicacional". In this text, the author attempts to clarify certain aspects of imaginarles in relation to the State and politics, but also in relation to violence and evil, in a context in which the dialectic of identity and otherness continues to be one of the structures of imaginarles. Imaginarles, beyond the exclusive sphere of representations, act on the world and on the evolution of history. But, the world also acts on imaginarles, and it is the periods of crisis that enlarge their manifestations, destined to "serve as a screen against fears." In this sense, violence, in the face of which different attitudes can be adopted, becomes a symbolic element for interpreting our strengths. To what extent are we witnessing a new way of functioning of political and religious imaginarles? To answer this question, the author discusses intercultural hope "in a world in which the will of the power of the tragic interferes with communicational impulses."
Link: http://www.jstor.org/stable/40586092

Journal Title: Revista CIDOB d'Afers Internacionals
Publisher: Centre d'Informació Documentació Internacionals a Barcelona
Issue: i40025222
Date: 10 1, 2004
Author(s): Affaya Mohammed Noureddine
Abstract: L'auteur tente dans ce texte d'éclaircir certains aspects de l'imaginaire en relation avec l'Etat, la politique, mais aussi avec la violence et le mal, dans un contexte où la dialectique de l'identité et de l'altérité reste l'une des structures de l'imaginaire. L'imaginaire, débordant le champ exclusif des représentations, agit sur le monde et sur le mouvement de l'histoire. Mais le monde agit aussi sur l'imaginaire et ce sont les périodes de crise qui amplifient ses manifestations, appelées à "faire écran contre les peurs". C'est dans ce sens que la violence, face à laquelle différentes attitudes sont possibles, devient un élément symbolique pour interpréter nos forces. Jusqu'à quel point est-on en train d'assister à un nouveau mode de fonctionnement des imaginaires politiques et religieux ? Pour répondre à cette question l'auteur parle d'espérance interculturelle "dans un monde où les volontés de puissance du tragique brouillent les élans du communicationnel". In this text, the author attempts to clarify certain aspects of imaginarles in relation to the State and politics, but also in relation to violence and evil, in a context in which the dialectic of identity and otherness continues to be one of the structures of imaginarles. Imaginarles, beyond the exclusive sphere of representations, act on the world and on the evolution of history. But, the world also acts on imaginarles, and it is the periods of crisis that enlarge their manifestations, destined to "serve as a screen against fears." In this sense, violence, in the face of which different attitudes can be adopted, becomes a symbolic element for interpreting our strengths. To what extent are we witnessing a new way of functioning of political and religious imaginarles? To answer this question, the author discusses intercultural hope "in a world in which the will of the power of the tragic interferes with communicational impulses."
Link: http://www.jstor.org/stable/40586105

Journal Title: Revue d'histoire moderne et contemporaine (1954-)
Publisher: Société d'histoire moderne et contemporaine
Issue: i40025373
Date: 1 1, 2004
Author(s): Van Damme Stéphane
Abstract: Emily Martin, «Anthropology and Cultural Study of Science: From Citadels to String Figures», in Akhil Gupta et James Fhrguson (eds), Anthropological Locations. Boundaraies and Grounds of Field Science, Berkeley, University of California Press, 1997, p. 131-146.
Link: http://www.jstor.org/stable/40588396

Journal Title: Musurgia
Publisher: ESKA Editions
Issue: i40025539
Date: 1 1, 2002
Author(s): Kululuka Apollinaire Anakesa
Abstract: Messiaen, à travers ses « personnages rythmiques ».
Link: http://www.jstor.org/stable/40591262

Journal Title: Studies in East European Thought
Publisher: Springer
Issue: i40027959
Date: 3 1, 2010
Author(s): Augustyn Leszek
Abstract: Cioran (1995), p. 1047.
Link: http://www.jstor.org/stable/40646263

Journal Title: Historia Social
Publisher: Centro de la UNED Alzira-Valencia, Instituto de Historia Social
Issue: i40028541
Date: 1 1, 2009
Author(s): López Sonia García
Abstract: Les Documenteurs des annés noires, Bailleul Prod./F3 (realizado por Guylaine Guidez), 1999, seleccionado por el FIPA 2000.
Link: http://www.jstor.org/stable/40658049

Journal Title: The Modern Law Review
Publisher: Wiley-Blackwell
Issue: i40028761
Date: 5 1, 2010
Author(s): Koops Bert-Jaap
Abstract: A. Rip, 'Constructing Expertise: In a Third Wave of Science Studies?' (2003) 33 Social Studies of Science 419.
Link: http://www.jstor.org/stable/40660735

Journal Title: Cahiers Internationaux de Sociologie
Publisher: Presses Universitaires de France
Issue: i40030301
Date: 6 1, 2000
Author(s): Moulin Pierre
Abstract: (Mallet, 1998).
Link: http://www.jstor.org/stable/40690843

Journal Title: Dalhousie French Studies
Publisher: Department of French, Dalhousie University
Issue: i40037356
Date: 4 1, 2004
Author(s): Silvester Rosalind
Abstract: (Ricœur, 132).
Link: http://www.jstor.org/stable/40838348

Journal Title: Canadian Slavonic Papers / Revue Canadienne des Slavistes
Publisher: Canadian Association of Slavists
Issue: i40038652
Date: 12 1, 2004
Author(s): Love Jeff
Abstract: Gary Saul Morson, "Writing Like Roulette," Introduction to The Gambler, trans. Constance Garnett (New York: Random House, 2003) xi-xliii.
Link: http://www.jstor.org/stable/40860047

Journal Title: Soziale Welt
Publisher: Otto Schwartz
Issue: i40039408
Date: 1 1, 1993
Author(s): Wiedenmann Rainer E.
Abstract: Kritik von Paul Ricoeur (1973, S. 68),
Link: http://www.jstor.org/stable/40877852

Journal Title: Tijdschrift voor Filosofie
Publisher: Hoger Instituut voor Wijsbegeerte (K.U. Leuven)
Issue: i40039724
Date: 12 1, 1992
Author(s): Kuiper Mark
Abstract: Léon HANSSEN. W.E. Krul en Anton VAN DER Lem (red.) (Utrecht, 1991), nr. 1378.
Link: http://www.jstor.org/stable/40886742

Journal Title: Tijdschrift voor Filosofie
Publisher: Hoger Instituut voor Wijsbegeerte (K.U. Leuven)
Issue: i40039779
Date: 6 1, 2004
Author(s): Berns Egidius
Abstract: Les fins de l'homme, Paris, Galilée, 1981, p. 114.
Link: http://www.jstor.org/stable/40889682

Journal Title: Tijdschrift voor Filosofie
Publisher: Hoger Instituut voor Wijsbegeerte (K.U. Leuven)
Issue: i40039790
Date: 3 1, 2007
Author(s): Aydin Ciano
Abstract: CP 6.64.
Link: http://www.jstor.org/stable/40890137

Journal Title: Tijdschrift voor Filosofie
Publisher: Hoger Instituut voor Wijsbegeerte (K.U. Leuven)
Issue: i40039795
Date: 6 1, 2008
Author(s): de Boer Theo
Abstract: Seamus Heaney, De genoegdoening van poëzie, vertaald door Jan EIjKELBOOM, Amsterdam, 1996.
Link: http://www.jstor.org/stable/40890370

Journal Title: Revue de Métaphysique et de Morale
Publisher: Armand Colin
Issue: i40040294
Date: 3 1, 1986
Author(s): Kemp Peter
Abstract: « La fonction narrative », Etudes theologtques et religieuses, 1979, et Temps et récit, I-III, Paris, 1983-1985.
Link: http://www.jstor.org/stable/40902766

Journal Title: Review of International Studies
Publisher: Cambridge University Press
Issue: i40043093
Date: 10 1, 2010
Author(s): NEL PHILIP
Abstract: Taylor, "The South Will Rise Again?", p. 47.
Link: http://www.jstor.org/stable/40961962

Journal Title: Rue Descartes
Publisher: Presses Universitaires de France
Issue: i40043913
Date: 3 1, 2001
Author(s): Leclerc-Olive Michèle
Abstract: I. Calvino, Leçons américaines, Gallimard, 1989, p. 100.
Link: http://www.jstor.org/stable/40978632

Journal Title: Human Studies
Publisher: Springer
Issue: i40044033
Date: 5 1, 2010
Author(s): Barber Michael
Abstract: Schutz (forthcoming, pp. 16-20; 1957, pp. 15-18/ 035231-035234; 1966, pp. 64-66)
Link: http://www.jstor.org/stable/40981087

Journal Title: Ethnologie française
Publisher: Armand Colin
Issue: i40044534
Date: 3 1, 1998
Author(s): Fellous Michèle
Abstract: Le Quilt possède une double dimension, singulière et militante : chaque panneau, chaque nom énoncé lors du déploiement signifie l'unicité de chaque disparu ; mais l'assemblage des patchworks, leur abandon à l'association qui va les recueillir, les assembler et les utiliser pour porter à l'attention du monde entier l'énormité de la catastrophe renvoie à la dimension sociale inhérente au décès de chaque individu mort du sida. Le développement fulgurant du rite du patchwork aux États-Unis s'explique par ce double enjeu et par la réappropriation de symboles fondateurs de l'imaginaire américain. En se réappropriant un symbole commun, le Quilt légitime et réintègre la communauté gay porteuse du projet dans cette société qui l'a niée. The Quilt has from the outset both a singular and militant dimension : each panel, each name mentioned during the unfolding means the uniqueness of each dead ; but the assembled patchworks, their donation to the association which will conserve, assemble and use them to draw worldwide attention to this dreadful disaster refer to the social dimension inherent to each individual having died of AIDS. The extremely rapid development of the patchwork rite in the United States can be explained by these two functions and within the reappropriation of founding symbols of the Americans'world of imagination. By reappropriating a common symbol the Quilt legitimates and reintegrates the gay community, bearer of the project, into a society from which it was rejected. Von Anfang an hat der Quilt eine eigenartige und zugleich militante Dimension. Jeder Teil des Patchworks, jeder Name, der während der Entfaltung ausgesprochen wird, besagt die Eigenartigkeit jedes Gestorbenen. Doch verweisen das Zusammenfügen der Patchworkwerke und ihre Überlassung dem Verein, der sie bewahren, zusammenfügen und verwenden wird, um die Aufmerksamkeit der ganzen Welt auf diese schreckliche Katastrophe zu lenken, auf die dem Tode jedes AIDSkranken inhärente soziale Dimension. Das äusserst schnelle Fortschreiten des Patchworksritus in den Vereinigten Staaten lässt sich durch diese zwei Aufgaben and durch die Wiederaneignung von Grundsymbolen der amerikanischen Einbildungswelt erklären. Durch die Wiederaneignung eines gemeinen Symbols legitimiert und reintegriert der Quilt die homosexuelle Gemeinschaft, die das Projekt trägt, in eine Gesellschaft, die sie zurückgeworfen hat.
Link: http://www.jstor.org/stable/40989961

Journal Title: Ethnologie française
Publisher: Presses Universitaires de France
Issue: i40044548
Date: 3 1, 2001
Author(s): Puccio Deborah
Abstract: L'expérience professionnelle et humaine de Giovanni Falcone, le juge instructeur du plus spectaculaire procès intenté contre la mafia, nous amène à examiner les relations entre l'enquête judiciaire et l'enquête ethnographique : car c'est grâce à l'instruction du Maxiprocesso (1986) qu'aujourd'hui nous disposons d'une abondante moisson de données sur Cosa Nostra, son fonctionnement, ses règles internes et son code d'honneur. Si la reconstruction d'une vérité au moyen d'indices, dans un monde protégé par l'omertà, apparente les techniques d'investigation du juge au modèle épistémologique qui est au fondement des sciences humaines depuis le XIXe siècle, l'utilisation d'informateurs appartenant à l'univers mafieux — les repentis — est à mettre en parallèle plus directement avec les méthodes de l'ethnographie. The human and professional experience of Giovanni Falcone, the examining magistrate in the most spectacular legal operation launched against the Mafia, makes us examine the relations between the judicial and the ethnographic investigation, for it is due to the inquiries of the Maxiprocesso (1986) that we now possess an abundant source of data on the Cosa Nostra, its operation, its internal rules and its code of honour. While, in a world protected by the omertà, the re-establishment of facts by means of evidence places the investigative techniques of the judge among those of the epistemological model, basis of the human sciences since the 19th century, the use of informers — the pentiti — from the world of the Mafia, on the other hand, reflects more directly the methods of ethnography. Das berufliche und menschliche Erfahrenheit des Untersuchungsrichters Giovanni Falcone im spektakulärsten aller jemals gegen die Mafia durchgeführten Prozesse führt uns zu einer Überprüfung der Beziehungen zwischen gerichtlicher und ethnographischer Untersuchung, denn dank der Voruntersuchung im Maxiprocesso (1986) verfügen wir heute über eine umfangreiche Sammlung von Angaben über die Cosa Nostra, über ihre Arbeitsweise, ihre inneren Regeln und ihren Ehrenkodex. In einer durch die Omertà geschützten Welt gleicht die Vorgehensweise des Richters bei der Aufdeckung der Wahrheit dem epistemologischen Modell, das den Humanwissenschaften seit dem 19. Jahrhundert zugrunde liegt, während die Verwendung von Informanten aus dem Bereiche der Mafia — den Pentiti — sich eher mit den Methoden der Ethnographie vergleichen lässt.
Link: http://www.jstor.org/stable/40990302

Journal Title: Ethnologie française
Publisher: Presses Universitaires de France
Issue: i40044556
Date: 12 1, 2002
Author(s): Chivallon Christine
Abstract: À partir de discours suscités par la présence d'un cimetière d'esclaves à la Guadeloupe, l'auteur dégage une diversité de registres de mémoire, qui servent à présenter une trame de compréhension de l'univers antillais. L'absence d'un méta-discours communautaire est interprétée en rapport avec une démultiplication des orientations collectives. Discourses induced by the presence of a slave cemetery in Guadeloupe show the diversity of memory levels that enable to understand the Caribbean world. The absence of a community metadiscourse on this cemetery reflects a splitting of the collective memory. Diskurse, die durch die Anwesenheit eines Sklavenkirchhofs in Guadeloupe hervorgerufen wurden, lassen eine Vielfalt von Erinnerungsregistern erscheinen, die ermöglichen, die Antillenwelt zu verstehen. Das Fehlen eines gemeinschaftlichen Metadiskurses über diesen Friedhof drückt eine Zersplitterung der kollektiven Erinnerung aus.
Link: http://www.jstor.org/stable/40990499

Journal Title: Revista Geográfica
Publisher: Instituto Panamericano de Geografía e Historia
Issue: i40045037
Date: 6 1, 2008
Author(s): Sánchez Darío César
Abstract: Benítez, M. 2003, "La investigación-acción y el rol del investigador en las ciencias sociales", Geo- demos, 6:147-168, Buenos Aires, CONICET-IMHICIHU.
Link: http://www.jstor.org/stable/40996763

Journal Title: Análise Social
Publisher: Instituto de Ciências Sociais da Universidade de Lisboa
Issue: i40045731
Date: 10 1, 1999
Author(s): Bonifácio M. Fátima
Abstract: H. Arendt, «Qu'est-ce que la liberté?», in La crise de la culture, cit., pp. 186-252.
Link: http://www.jstor.org/stable/41011354

Journal Title: Análise Social
Publisher: Instituto de Ciências Sociais da Universidade de Lisboa
Issue: i40045761
Date: 1 1, 2005
Author(s): Santos Catarina
Abstract: Un dernier verre avant la guerre, éd. Rivages, Paris, cap. 14, 2001).
Link: http://www.jstor.org/stable/41012172

Journal Title: The Sociological Quarterly
Publisher: JAI Press Inc.
Issue: i380530
Date: 12 1, 1965
Author(s): Weller Dwight B.
Abstract: Traditional sources of sociohistorical data capture only a narrow sense of past lifeworlds. Ethnographic accounts often preserve greater details of social practice but have less clear guidelines for use as data. We evaluate the use of hermeneutical theory as providing guidelines for a method by which ethnographies may be used as sociohistorical data. Hermeneutical analysis of ethnographic "texts" is used to reconstruct patterns of daily life in early-twentieth-century rural Appalachia. This method involves: (1) concept-critique to separate observations from the theoretical framework of the ethnographic account, and (2) validation through a logic of internal consistency and comparison. Through hermeneutical analysis, ethnographics can be made to yield observations of social relations not otherwise available. Our analysis suggests benefits and drawbacks of hermeneutical analysis of ethnographic texts.
Link: http://www.jstor.org/stable/4106338

Journal Title: Revue Philosophique de la France et de l'Étranger
Publisher: Presses Universitaires de France
Issue: i40048261
Date: 12 1, 2001
Author(s): Brès Yvon
Abstract: Jean-François Revel et Matthieu Ricard, Le moine et le philosophe, Paris, Nil Éditions, « Le bouddhisme aujourd'hui », 1997.
Link: http://www.jstor.org/stable/41098897

Journal Title: Revue Philosophique de la France et de l'Étranger
Publisher: Presses Universitaires de France
Issue: i40048290
Date: 6 1, 2008
Author(s): Vieillard-Baron Jean-Louis
Abstract: Georg Simmel, Gesamtausgabe, éd. Otthein Rammstedt, Band 22, Briefe, 1880-1911, aux soins de Klaus Christian Köhnke, p. 742-744.
Link: http://dx.doi.org/10.3917/rphi.082.0157', 'an external site', 'external-fulltext-any

Journal Title: Revue Philosophique de la France et de l'Étranger
Publisher: Presses Universitaires de France
Issue: i40048296
Date: 3 1, 1998
Author(s): Soual Philippe
Abstract: Cours d'esthétique, op. cit., I, p. 213,
Link: http://www.jstor.org/stable/41100607

Journal Title: Revue Philosophique de la France et de l'Étranger
Publisher: Presses Universitaires de France
Issue: i40048297
Date: 9 1, 2001
Author(s): David Alain
Abstract: Si la personnalité philosophique de Michel Henry est saluée, son œuvre continue, quarante ans apres L'essence de la manifestation, à ne pas être reçue, ou à ne l'être que sur la base de malentendus. Pourquoi ? Les raisons alléguées peuvent sembler faibles (le ton absolu de Michel Henry, l'indifférence politique ou la sensibilité de droite qu'on lui prête, etc.), elles renvoient (la reconnaissance généralement faite de la « puissance » de sa pensée, ce qui est pressenti avec ce terme, plaident en ce sens) à une autre, plus décisive : la réception n'est pas la réception dans le monde mais la reception dans la vie, de la vie par elle-même – ce qui néanmoins serait la condition d'une politique pour notre temps. If Michel Henry's philosophical personality is indeed hailed, his work goes on, forty years after The Essence of Manifestation, not being received but on the basis of misunderstandings. Why ? The alleged reasons may seem rather weak (e.g. Michel Henry's absolute tone, his so-called political indifference, or his right-winged sensitiveness) ; they refer to another, more decisive, one (what is usually acknowledged as a potency of thought) : reception does not mean reception in this very world, but in life, which nonetheless would be the condition of a new politics of our time.
Link: http://www.jstor.org/stable/41100650

Journal Title: Revue Philosophique de la France et de l'Étranger
Publisher: Presses Universitaires de France
Issue: i40048303
Date: 9 1, 2010
Author(s): De Smet Daniel
Abstract: Brunschvig, « Devoir et pouvoir », p. 183, 214.
Link: http://www.jstor.org/stable/41100921

Journal Title: Amerikastudien / American Studies
Publisher: Universitätsverlag C. Winter
Issue: i40051457
Date: 1 1, 2006
Author(s): Claviez Thomas
Abstract: Sherman Alexie's Reservation Blues.
Link: http://www.jstor.org/stable/41158261

Journal Title: Histoire de l'education
Publisher: Institut national de recherche pédagogique
Issue: i40051564
Date: 5 1, 2007
Author(s): BAQUÈS Marie-Christine
Abstract: Op. cit.
Link: http://www.jstor.org/stable/41160280

Journal Title: Revue française de pédagogie
Publisher: Institut National de Recherche Pédagogique
Issue: i40053819
Date: 6 1, 1995
Author(s): Bruner Jerome
Abstract: Tout au long de l'histoire de la psychologie, la revolution cognitive n'a pas cessé de progresser. Celle qui a cours aujourd'hui cherche à expliquer comment les individus parviennent a donner des significations au monde complexe qui les entoure : il est temps à présent de comprendre différents modes d'élaboration du sens. Quatre modes distincts sont suggérés. Le premier, le mode intersubjectif, concerne l'établissement, le façonnement et le maintien de l'intersubjectivité. Le deuxième, le mode actionnel, concerne l'organisation de l'action. Le troisième, le mode normatif, intègre les éléments particuliers dans des contextes normatifs et s'exprime en imposant des contraintes aux deux premiers modes. Les trois modes ont en commun d'être fortement dépendants du contexte: Les narratifs — ou les récits — sont l'instrument par excellence permettant d'ancrer les trois premiers modes d'élaboration du sens dans un ensemble plus structuré. On peut supposer que le quatrième mode d'élaboration du sens, le mode propositionnel, vise à décontextualiser les trois modes précédents en les soumettant à la vérification et aux justifications logiques. Throughout the entire history of cognitive psychology, a cognitive revolution has always been in progress. The current cognitive revolution began to explain how individuals come to make meaning out of a complex world ; it now needs to turn more vigorously to different forms of meaning making. Four modes are suggested. The first one is directed to the establishment, shaping and maintenance of intersubjectivity. A second form, the actional mode, is concerned with the way action is organized. The third form, the normative mode, construes particulars in normative contexts ; it expresses itself by imposing constraints on the first two modes. These three modes of meaning making have in common to be context dependent. Narratives or stories are the vehicles par excellence for entrenching the first three modes into a more structured whole. It is suggested that the fourth mode of meaning making, the propositional mode, is directed to the decontextualization of the preceeding three modes by imposing verifiability and logical justification. A brief account of how this set of meaning making processes might have grown out of human evolution is discussed. In conclusion : no reductionist theory on mind will do it proper justice.
Link: http://www.jstor.org/stable/41200526

Journal Title: Revue française de pédagogie
Publisher: Institut National de Recherche Pédagogique
Issue: i40053878
Date: 9 1, 2000
Author(s): Malet Régis
Abstract: Le discours de la recherche sur les enseignants et leurs savoirs est souvent tenté de détacher la connaissance du sujet connaissant, traduisant des préoccupations de fonctionnalité et de transférabilité des savoirs. À cette perspective rationaliste résiste néanmoins une mouvance de recherche qui défend une approche anthropologique du savoir enseignant, moins soucieuse de légiférer l'acte d'enseignement que de mettre au jour les formes complexes et locales de construction de l'enseignant-sujet et de ses savoirs, que ceux-ci soient inscrits dans une forme de vie, incarnés, ou dessinés réflexivement dans l'espace narratif. Ce courant phénoménologique et herméneutique, pluriel et très vivace dans le monde anglo-saxon, promeut le savoir ordinaire des enseignants, se démarquant ainsi des études attentives aux seuls savoirs ' extraordinaires' de l'expert. Traduisant un retour du sujet qui traverse les sciences sociales depuis la dernière décennie, cette tendance dans la recherche éducative à réhabiliter la subjectivité enseignante, sans pour autant la magnifier, adresse des questions importantes à notre champ de recherche sur les choix épistémologiques qui le guident. Research discourse on teachers and their knowledge has a tendency to separate knowledge from the one who knows as it is focusing on knowledge functionality and transfer. Nevertheless, one research movement is resisting to this rationalist perspective, preferring an anthropological approach of teachers' knowledge focusing on sophisticated and local forms of construction of knowledge and knowing subject rather than on teaching laws (these constructions being embodied or reflexively designed in narrative space). This multifaceted phenomenological and hermeneutic trend, observed in anglosaxon world, is promoting teachers' ordinary knowledge, when the majority of investigations focus only on expert knowledge. As it can be observed in all social sciences in this last decade, the importance of the subject - the teacher in that case - is acknowledged (not overestimated), resulting in major questions aimed at our research field about its epistemologic orientations.
Link: http://www.jstor.org/stable/41201593

Journal Title: Revue française de pédagogie
Publisher: Institut National de Recherche Pédagogique
Issue: i40053918
Date: 3 1, 2008
Author(s): Allieu-Mary Nicole
Abstract: Cette note de synthèse souligne la spécificité de la discipline enseignée. L'histoire scolaire occupe une position originale dans le champ des didactiques par la complexité de ses références (production savante, auto-référence scolaire et usages publics de l'histoire). Tendus entre une transmission de connaissances consensuelles et la recherche d'une posture critique, les objets d'histoire enseignés demeurent soumis à des questionnements renouvelés au gré de la demande sociale comme le montrent les récents débats autour des questions mémorielles vives et concurrentes. L'histoire enseignée apparaît ainsi comme un mixte articulant représentations sociales, savoirs privés et connaissances validées. Depuis une quinzaine d'années, des travaux ont permis de mieux cerner le « penser en histoire » et les processus cognitifs spécifiques en jeu dans la classe (temps historique, conceptualisation, problématisation, construction de schemes explicatifs). Des recherches contextualisées ont permis d'explorer les pratiques professionnelles effectives et d'en modéliser le fonctionnement « normal » : une discipline qui privilégie la transmission de savoirs disant la réalité du passé et attachée à la neutralité du texte enseigné ; une discipline qui peine à mettre en cohérence des finalités intellectuelles ambitieuses (outiller le citoyen actif dans la cité de demain) et des activités dans la classe souvent cantonnées à la mémorisation, au repérage et à la catégorisation. Aussi voit-on se dessiner dans les travaux actuels, une problématique centrée sur les écarts entre les intentions et les pratiques. En articulant la notion de soumission aux règles du « contrat didactique » avec les autres modèles théoriques des sciences humaines et sociales mobilisés au sein des équipes de recherche, les travaux menés de manière encore trop dispersée, laissent apparaître des acquis importants qui pourraient être pris en compte dans la formation des enseignants This paper underlines the specificity of the subject taught. School history holds a special position in didactics due to the complexity of its references (scholarly production, self referencing and public use of history). Set in between passing consensual knowledge on and seeking a critical position, school history objects are still under new questioning that changes with social demands as recent debates on actual competing questions related to memory show it. Therefore school history seems to be a blend of social representations, private knowledge and proven knowledge. For fifteen years, works have enabled us to better define "historical thinking" and the specific cognitive processes that are involved in class (historical time, conceptualization, problematization, construction of explanatory schemes). Conceptualized research have allowed to explore real professional practices and model their "normal" functioning: a subject that favours passing on knowledge telling the truth about the past and being attached to using neutral documents; a subject that has difficulty to coherently link ambitious intellectual purposes (preparing active citizens for tomorrow's world) to class activities often limited to memorizing, recognizing and sorting. That is why we can see a problematic develop which is centered on the difference between intentions and practices. Connecting the notion of adherence to the rules of the "didactical contract" to the other theoretical models of human sciences developed within the research team., the work -done in a still too unfocused way -reveals some important acquired knowledge which could be taken into account in teacher training programmes. Esta nota subraya la especificidad de la disciplina enseñada. La historia escolar ocupa una posición original en el campo de las didácticas por la complejidad de sus referencias (producción sabia, autorreferencia escolar y usos públicos de la historia). Divididos entre una transmisión de conocimientos consensúales y la búsqueda de una postura crítica, los objetos de historia enseñados permanecen sometidos a interrogaciones repetidas a merced de la petición social como lo muestran los debates recientes en torno a las cuestiones relativas a las memorias vivas y competidoras. La historia enseñada aparece así como una mezcla que articula representaciones sociales, saberes privados y conocimientos validados. Desde hace unos quince años, ciertos trabajos permitieron delimitar mejor el "pensar en historia" y los procesos cognoscitivos específicos en juego en la clase (tiempo histórico, conceptualización, problematización, construcción de esquemas explicativos). Investigaciones contextualizadas han permitido explorar las prácticas profesionales efectivas y modelizar su funcionamiento "normal": una disciplina que privilegia la transmisión de saberes que dicen la realidad del pasado y apegada a la neutralidad del texto enseñado; una disciplina a la que le cuesta poner en coherencia finalidades intelectuales ambiciosas (preparar al ciudadano activo en la ciudad de mañana) y actividades en la clase a menudo limitadas a la memorización, la localización y la categorización. Por eso se ve dibujarse en los trabajos actuales, una problemática centrada en las diferencias entre las intenciones y las prácticas. Articulando la noción de sumisión a las reglas del "contrato didáctico" con los otros modelos teóricos de las SHS movilizadas en el seno de los equipos de investigación, los trabajos llevados de manera todavía demasiado dispersada dejan aparecer experiencias ¡mportantes que podrían tomarse en consideración en la formación de los docentes. Dieser Bericht unterstreicht die Besonderheit des Schulfachs Geschichte. Geschichte in der Schule hat eine originale Stellung im Feld der Didaktik wegen der Komplexität ihrer Referenzen (wissenschaftliche Schriften, Referenz für sich selbst in der Schule und öffentliche Benutzung der Geschichte). Zwischen der Verbreitung konsesueller Kenntnisse und der Suche nach einer kritischen Haltung hin-und hergerissen, sind die Lehrinhalte in Geschichte nach wie vor je nach sozialer Anfrage einer ständigen Fragestellung ausgesetzt, wie neulich die Debatten um lebhafte und entgegengesetzte Gedächtnisfragen. Die Geschichte als Schulfach erscheint also als eine Mischung zwischen sozialen Vorstellungen, privatem Wissen und bewährten Kenntnissen. Seit etwa 15 Jahren haben einige Arbeiten es ermöglicht, das „Denken in Geschichte” und die kognitiven Prozesse besser einzuschätzen, die in der Schule auf dem Spiel stehen (historische Zeit, Konzeptualisierung, Problematisierung, Bildung erklärender Schemata). Kontextualisierte Forschungsarbeiten haben es erlaubt, die tatsächlichen Berufspraktiken zu erforschen und „normalen” Betrieb zu modellieren: ein Schulfach, das die Übertragung von Kenntnissen, die die Realität der Vergangenheit beschreibt und großen Wert auf die Neutralität des unterrichteten Textes legt; ein Fach, das sich Mühe gibt, ehrgeizige intellektuelle Zwecke (den aktiven Bürger in der Stadt von morgen mit Werkzeugen bewaffnen) mit Aktivitäten in der Klasse in Kohärenz zu bringen, die sich oft auf Memorisierung, Markierung und Kategorisierung begrenzen. Auf diese Weise kann man in den heutigen Arbeiten beobachten, wie eine Problematik auftaucht, im Mittelpunkt derer die Diskrepanz zwischen Absichten und Praktiken steht. In dem man den Begriff der Unterwerfung zu den Regeln des „didaktischen Vertrags” mit den anderen theoretischen Modellen (in den Sozial-und Geschichtswissenschaften) kombiniert, die in den Forschungsteams benutzt werden, lassen die bisher auf noch zu verstreute Weise geführten Arbeiten wichtige Erwerbungen erkennen, die in der Lehrerausbildung berücksichtigt werden könnten.
Link: http://www.jstor.org/stable/41202586

Journal Title: Revista Portuguesa de Filosofia
Publisher: Revista Portuguesa de Filosofia
Issue: i40054974
Date: 12 1, 2009
Author(s): Zanotti Gabriel J.
Abstract: Lakatos, Imre -The Methodology of Scientific Research Programmes. Edited by John Worrall; Gregory Currie. Cambridge; New York: Cambridge University Press, 1978.
Link: http://www.jstor.org/stable/41220799

Journal Title: The American Journal of Philology
Publisher: Johns Hopkins University Press
Issue: i40055853
Date: 7 1, 2011
Author(s): Grillo Luca
Abstract: Pelling's sense (2006, 255): "Caesar was a bounder: a person who operated on, and broke, the boundaries of his world."
Link: http://dx.doi.org/10.1353/ajp.2011.0013', 'an external site', 'external-fulltext-any

Journal Title: Hungarian Journal of English and American Studies (HJEAS)
Publisher: Institute of English and American Studies, University of Debrecen
Issue: i40057447
Date: 4 1, 2008
Author(s): Campbell Scott
Abstract: Richard Rorty uses Nietzsche to show that people need to create themselves because there is no foundationalist language which they can establish as an anchor. Although this perspective is Nietzschean, it is not Jamesian, and so Rorty misappropriates James when he conflates James and Nietzsche as like-minded progenitors of the mythologizing of a privileged vocabulary. This essay evaluates Rorty's reading of James by considering whether truth in Rorty's textualist sense can abide by the stream of thought. Although James does mythologize privileged vocabularies, he believes that words need to reflect the world more accurately (something Rorty would never say) by abiding by the flux of experience. As such, James recognizes the value that old words have as tools. Whereas Rorty shows disdain for old words, James shows us the cash value those words have in helping us to do anything from paying our bills to constructing more practical and effective theories.
Link: http://www.jstor.org/stable/41274405

Journal Title: Hungarian Journal of English and American Studies (HJEAS)
Publisher: Institute of English and American Studies, University of Debrecen
Issue: i40057449
Date: 4 1, 2009
Author(s): Gross Robert F.
Abstract: The Play About the Baby remains neglected by interpreters of Albee's work because its austerely schematic mode of presentation seems to keeps everything on the surface, making acts of interpretation seem superfluous. Therefore, rather than trying to interpret the play, it is more useful to ask, following the suggestion of Gilles Deleuze, what it does. The play is a dramamachine that produces loss and asserts the centrality of loss to the constitution of selfhood. This loss is achieved by the deployment of perversion, both sexual and linguistic, against Boy and Girl's innocence. The use of perversion ultimately even questions whether there was ever any state of presence that preceded loss. These tactics seem to suggest a wider set of sexual possibilities, but the tactics are ultimately subordinated to the production of melancholia though loss, a subordination that traps the work in a world of severely limited possibilities and encounters.
Link: http://www.jstor.org/stable/41274460

Journal Title: Polish Sociological Review
Publisher: The Polish Sociological Association
Issue: i40057454
Date: 1 1, 1994
Author(s): JEDLICKI JERZY
Abstract: Adam Michnik' ['A Touch of Brotherhood': an interview by Adam Michnik with Professor Bronislaw Geremek], Gazeta Wyborcza 16 Sept. 1993.
Link: http://www.jstor.org/stable/41274532

Journal Title: Historical Reflections / Réflexions Historiques
Publisher: Division of Human Studies, Alfred University
Issue: i40058643
Date: 7 1, 1999
Author(s): Miller Louis
Abstract: Peter D. femes, A Peculiar Fate. Metaphysics and World-History in Kant (Ithaca, N.Y., 1991).
Link: http://www.jstor.org/stable/41299149

Journal Title: Review of International Studies
Publisher: Cambridge University Press
Issue: i40059146
Date: 12 1, 2011
Author(s): GRUIN JULIAN
Abstract: Michael King, 'What's the Use of Luhmann's Theory?' in M. King and C. Thornhill (eds), Luhmann on Law and Politics: Critical Appraisals and Applications (Oxford: Hart, 2006), pp. 37-53.
Link: http://dx.doi.org/10.1017/S026021051000152X', 'an external site', 'external-fulltext-any

Journal Title: Zeitschrift für Internationale Beziehungen
Publisher: Nomos Verlagsgesellschaft
Issue: i40059445
Date: 6 1, 2011
Author(s): Spencer Alexander
Abstract: http://archiv.bundesregierung.de/bpaexport/artikel/30/637330/multi.htm; 23.02.2010.
Link: http://www.jstor.org/stable/41315277

Journal Title: Ethnologie française
Publisher: Presses Universitaires de France
Issue: i40059628
Date: 9 1, 2011
Author(s): Maillot Adolphe
Abstract: L'univers médiatique du surf contemporain est peuplé de créatures de rêve. Sur les pages des magazines spécialisés, elles accompagnent de leurs courbes voluptueuses les prouesses des surfeurs et les produits du surfwear, donnant à la lecture sportive une touche d'érotisme. Ces jeunes femmes à la divine plastique, qui font aussi partie de la réalité des plages, sont appelées beachgirls. La plus sexy d'entre elles est la « Reef Girl » , pin-up « exotique » sans visage qui a contribué au succès de la marque de tongs Reef. Cet article se propose d'esquisser le portrait de cette figure féminine de la surf culture, et de retracer son parcours médiatique -narratif-avant sa récente disparition suite à l'essor de la mixité au sein d'une pratique physique à dominante masculine. The media world of contemporary surfis full of bombshells. On the pages of magazines, their voluptous curves escort the beautiful performances of surfers together with surfwear products, adding an erotic touch to the sports reading. These young women with wonderful bodies, — a part of the beach's scene-, are called "beachgirls". The sexiest of them is the "Reef Girl", an "exotic" pinup without any face who has contributed to the success of the flip-flop brand Reef. This article outlines the portrait of this feminine figure of surf culture ; it describes its presence in media and narrative discourses before it faded away, when the formerly made dominated sport opened to women. Die Welt des Surfens ist bevölkert von Traumkörpern. Den Fachzeitschriften verleihen ihre heldenhaften Körper und die Surfwear, die sie präsentieren, einen Hauch von Erotik. Die jungen Frauen und ihre göttlichen Körper, die ebenfalls zum Inventar der Strände gehören, heißen „ Beachgirls". Die sexieste unter ihnen ist das sogenannte Reef Girl, eine „exotisches" Pin-up Mädchen, das zum Erfolg der Badeschuh-Marke Reef beigetragen hat. Der Artikel skizziert ein Portrait dieser weiblichen Figur der „Surfkultur" sowie ihres medialen Werdegangs bis zu ihrem Bedeutungsverlust, der durch den Bedeutungszuwachs der Gemischtgeschlechtlichkeit in einer eigentlich männlichen dominierten Sportlichkeit ausgelöst wurde.
Link: http://dx.doi.org/10.3917/ethn.113.0521', 'an external site', 'external-fulltext-any

Journal Title: Ayer
Publisher: Asociación de Historia Contemporánea
Issue: i40060550
Date: 1 1, 2004
Author(s): Martín Ignacio Peiró
Abstract: Moses, S.: op. cit., p. 147.
Link: http://www.jstor.org/stable/41325257

Journal Title: Annual Review of Anthropology
Publisher: Annual Reviews
Issue: i388662
Date: 1 1, 1995
Author(s): Wright Clifford
Abstract: I give an overall view of anthropology and of my career within it over the past fifty years, relating them to changes in the world in general during that time. All lessons are implicit, all morals unstated, all conclusions undrawn.
Link: http://www.jstor.org/stable/4132869

Journal Title: Annual Review of Anthropology
Publisher: Annual Reviews
Issue: i388662
Date: 1 1, 1980
Author(s): Zablocki Charles F.
Abstract: Peacock & Kirsch's The Human Direction (1980) Peacock The Human Direction 1980
Link: http://www.jstor.org/stable/4132879

Journal Title: History and Theory
Publisher: Wiley Subscription Services
Issue: i40063720
Date: 2 1, 2012
Author(s): Jameson Fredric
Abstract: This review essay attempts to understand the book under review against the background of Jameson's previous writings. Failing to do so would invite misunderstanding since there are few contemporary theorists whose writing forms so much of a unity. Jameson's book can be divided into three parts. The first and most important part deals with dialectics, the second with politics, and the third with philosophy of history. In the first part Jameson argues that dialectics best captures our relationship to the sociocultural and historical world we are living in. The second part makes clear that Jameson is not prepared to water down his own Marxist politics in order to spare the liberal sensibilities of his political opponents. In the third part Jameson develops his own philosophy of history, mainly in a dialogue with Ricoeur. Dialectics is his main weapon in his discussion with Ricoeur, and it becomes clear that the Spinozism of dialectics allows for a better understanding of history and of historical writing than does Ricoeur's phenomenological approach. The book is an impressive testimony to the powers of dialectical thought and to its indispensability for a proper grasp of historical writing.
Link: http://dx.doi.org/10.1111/j.1468-2303.2012.00613.x', 'an external site', 'external-fulltext-any

Journal Title: L'Homme
Publisher: École des hautes études en sciences sociales (EHESS)
Issue: i40063739
Date: 12 1, 2010
Author(s): Adell Nicolas
Abstract: (Jourdain 2010)
Link: http://www.jstor.org/stable/41342934

Journal Title: The Journal of American Folklore
Publisher: American Folklore Society
Issue: i387940
Date: 7 1, 1968
Author(s): WorsleyAbstract: Mi'kmaq Indians' descriptions of journeys between worlds, as we find them in tales collected from the early seventeenth century to the early twentieth, are far too complex to fit into Mircea Eliade's model of shamanism or romantic images of Indians as being "at one with nature." The tales reveal six parallel worlds in which all types of beings belong to families, have wigwams, and search for food. The parallelism between worlds has no significance for beings living their ordinary lives, but it is of the utmost importance for understanding how differing types of beings in the stories (people, animals, supernaturals) achieve interworld journeys. The notions of cosmological deixis and perspectivism are used to explore the narratives and shed light on Mi'kmaq cosmology.
Link: http://muse.jhu.edu/journals/journal_of_american_folklore/v119/119.473hornborg.html', 'The Board of Trustees of the University of Illinois Press', 'external-fulltext-any

Journal Title: Journal of the American Academy of Religion
Publisher: Oxford University Press
Issue: i387667
Date: 6 1, 1997
Author(s): Sturgeon Kevin
Abstract: Neville 2001a, 2001 b
Link: http://www.jstor.org/stable/4139804

Journal Title: Annales. Histoire, Sciences Sociales
Publisher: Éditions de l'École des Hautes Études en Sciences Sociales
Issue: i40068374
Date: 6 1, 2011
Author(s): Muchnik Natalia
Abstract: Eckart Blrnstlel, Estelle Aebersold et Patrick G ab anel dans Diasporas. Histoire et sociétés, 8, 2006, p. 22-77.
Link: http://www.jstor.org/stable/41405858

Journal Title: Human Studies
Publisher: Springer
Issue: i40069706
Date: 12 1, 2010
Author(s): Fernández Germán Darío
Abstract: Descombes (1996: 287),
Link: http://www.jstor.org/stable/41427885

Journal Title: Theory and Society
Publisher: Springer
Issue: i40071849
Date: 5 1, 2011
Author(s): Adams Julia
Abstract: (Clemens 2005).
Link: http://www.jstor.org/stable/41475694

Journal Title: International Review of Education / Internationale Zeitschrift für Erziehungswissenschaft / Revue Internationale de l'Education
Publisher: Springer
Issue: i40072112
Date: 1 1, 2011
Author(s): Malet Régis
Abstract: (Ricoeur 1990, p. 211).
Link: http://www.jstor.org/stable/41480119

Journal Title: Sociological Theory
Publisher: Blackwell Publishers
Issue: i388289
Date: 9 1, 1999
Author(s): Wilson Neil
Abstract: Notter (2002)
Link: http://www.jstor.org/stable/4148875

Journal Title: The American Political Science Review
Publisher: Cambridge University Press
Issue: i40073035
Date: 5 1, 2012
Author(s): DIETZ MARY G.
Abstract: Thucydides' (I.76.2)
Link: http://www.jstor.org/stable/41495079

Journal Title: Proceedings of the Aristotelian Society, Supplementary Volumes
Publisher: Aristotelian Society
Issue: i40073583
Date: 1 1, 2012
Author(s): Gardner Sebastian
Abstract: Lear (1990, ch. 5).
Link: http://dx.doi.org/10.1111/j.1467-8349.2012.00207.x', 'an external site', 'external-fulltext-any

Journal Title: Revista de Antropologia
Publisher: Departamento de Antropologia da Faculdade de Filosofia, Letras e Ciências Humanas da Universidade de São Paulo
Issue: i40077025
Date: 1 1, 1991
Author(s): Ribeiro Gustavo Lins
Abstract: Este artigo busca interpretaçōes alternativas adequadas para a compreensāo de problemas contemporáneos, tais como o ambientalismo. A noçāo de desenvolvimento, uma das idéias básicas da cultura moderna européia ocidental, tem se mostrado tāo elástica que se tornou vazia. Este trabalho procura analisar as mudanças da noçāo de desenvolvimento que se fizeram sob o influxo das transtormaçōes econōmicas, sociais e politicas da contemporaneidade. This paper aims at adequate innovative interpretations for the understanding of contemporary problems such as environmentalism. The notion of development - a basic one in modern western European Culture - has been taken in such a flexible way that became, almost senseless. This article focus on the changes in such notion that took place under the economical, social and political transformations of the contemporary world.
Link: http://www.jstor.org/stable/41616081

Journal Title: Language in Society
Publisher: Cambridge University Press
Issue: i393665
Date: 8 1, 1973
Author(s): Voloshinov Michelle Z.
Abstract: I begin by introducing the Ilongots and some of their attitudes toward speech. Whereas most modern theorists think of language as a tool designed primarily to "express" or to "refer," Ilongots think of language first in terms of action. They see commands as the exemplary act of speech, displaying less concern for the subjective meanings that an utterance conveys than for the social contexts in which utterances are heard. An ethnographic sketch thus outlines how Ilongots think of words and how their thought relates to aspects of their practice -- providing an external foil for theorists found closer to home. Speech Act Theory is discussed and questioned first on internal grounds, as an approach that recognizes but slights important situational and cultural constraints on forms of language use. A consideration of the application of Searle's taxonomy of acts of speech to Ilongot categories of language use then leads to a clarification of the individualistic and relatively asocial biases of his essentially intra-cultural account. Last, I return to Ilongot directives. A partial analysis of Ilongot acts of speech provides the basis for a statement of the ways in which indigenous categories are related to the forms that actions take, as both of these, in turn, reflect the sociocultural ordering of local worlds.
Link: http://www.jstor.org/stable/4167311

Journal Title: The World of Music
Publisher: Verlag für Wissenschaft und Bildung
Issue: i40079811
Date: 1 1, 2009
Author(s): Savage Roger W. H.
Abstract: John Blacking's suggestion that some music transcends its social function by creating worlds of virtual time opens the way to a deeper understanding of the ontology of music. For Blacking, "music that is for being" enhances human consciousness by heightening temporal experiences. Music's power to affect our consciousness of time stands at the heart of an ontology of music. By examining music s relation to limit experiences such as trance and ecstasy, in which time itself appears to be transcended, I intend to argue that music's mode of being is the ground of its social, cultural, and even spiritual efficacy.
Link: http://www.jstor.org/stable/41699880

Journal Title: Modern China
Publisher: Sage Publications
Issue: i40079950
Date: 9 1, 2012
Author(s): Murthy Viren
Abstract: Although ZhangTaiyan is famous for being a late Qing nationalist and revolutionary, scholars have yet to explore fully the significance of his Buddhist writings, especially as they relate to time and history. This article closely examines Zhang's writings about time and history and points out that Zhang made two interrelated but potentially conflicting arguments. On the one hand, he invoked Yogācāra Buddhism and Zhuang Zi to expound a relativistic vision of time and history. From this perspective, each nation has its historical particularity and cannot be judged from an external standard. However, on the other hand, in a context where intellectuals were uncritically adopting a framework of history as progress, Zhang grounded the theory of evolution in a theory of karmic seeds to develop an interpretation of history as a double movement in which the good gets better and the bad gets worse. The article delves into the significance of Zhang's arguments by highlighting the symmetries between Zhang's exposition of history and the logic of capitalism. Such structural similarities suggest that Zhang could think about time and history in this way precisely because he inhabited a world mediated by the dynamic of capitalism. His writings on Zhuang Zi and Buddhism should be seen as an example of a resistance to capitalism that is not based on a narrative of progress. In the context of twentieth-century Chinese intellectual history, where narratives of progress and evolution are a dominant chord, Zhang's counterpunctual critique of evolution is especially inspiring.
Link: http://www.jstor.org/stable/41702468

Journal Title: Littérature
Publisher: Larousse et le Département de littérature française de l'université Paris-8
Issue: i40080090
Date: 12 1, 2003
Author(s): SIMON ANNE
Abstract: RTP, I, p. 156.
Link: http://www.jstor.org/stable/41704938

Journal Title: Littérature
Publisher: Larousse et le Département de littérature française de l'université Paris-8
Issue: i40080090
Date: 12 1, 2003
Author(s): DE CHALONGE FLORENCE
Abstract: M. Duras, Le Ravissement de Loi V. Stein (1964), Gallimard (Folio), 1977, p. 72.
Link: http://www.jstor.org/stable/41704939

Journal Title: Littérature
Publisher: Armand Colin et le Département de littérature française de l'université Paris-8
Issue: i40080124
Date: 9 1, 2011
Author(s): Darrault-Harris Ivan
Abstract: Nathalie Sarraute, Enfance, Paris, Gallimard, « Folio », 1983, p. 66-67.
Link: http://www.jstor.org/stable/41705371

Journal Title: Traditional Dwellings and Settlements Review
Publisher: International Association for the Study of Traditional Environments (IASTE)
Issue: i40081937
Date: 4 1, 1996
Author(s): ALHASANI NADIA M.
Abstract: In the quest for a more sustainable environment, there appears to be a need to confront issues of tradition vs. modernity and culture vs. technology in a world where boundaries once dividing these issues are collapsing, and differences once separating them are disappearing. This study demonstrates, through examination of a series of built examples, the successful integration of tradition and modernity as they are reflected in Muslim cultures. In practice, the notion of culture and technology is addressed through the built context, ultimately establishing the identity of a society through its architecture. This paper argues for the preservation of a culture through understanding the level of symbolism established in its built environment: the higher the level of symbolism, the further detached an artifact becomes from its place of origin. This research focuses on possible scenarios involving the conscious application of past and present typologies of form and technology in search of a recognizable cultural identity.
Link: http://www.jstor.org/stable/41757196

Journal Title: African Journal of Reproductive Health / La Revue Africaine de la Santé Reproductive
Publisher: Women's Health and Action Research Centre
Issue: i40082442
Date: 9 1, 2011
Author(s): Martin Caroline H
Abstract: At present there is under utilization of maternity service provision in Nigeria, with only a third of childbearing women electing to deliver in healthcare facilities. This is relevant since Nigeria's maternal mortality rate is second highest in the world and is estimated at 1,100 per 100,000 live births. To date, studies have sought cause and effect and have neglected the opinion of the people about what they perceive to be problematic and what they believe constitutes satisfactory maternity service provision. An exploratory qualitative study was carried out to identify pregnant women in a rural Niger Delta community's perceptions of conventional maternity service provision. Participants included 8 pregnant Niger Delta women from differing sub-groups within the homogeneous population. Semi-structured interviews were conducted to explore informants' views of what constitutes satisfactory maternity service provision, what comprises inadequate care, barriers that obstruct delivery of maternity care, and what promotes positive outcomes. Five major themes emerged from the data. These included: (1) Women's requirements for information; (1a) nutritional and dietary advice, (1b) how to recognise developing complications, (1c) appropriate fetal development, (1e) importance of attending clinics; (2) Staff services required: (2a) availability, (2b) well managed, and (2c) good quality; (3) Apparatus: (3a) equipment available, (3b) adequate infrastructure; (4) Affordability; (5) Place of traditional and spiritual methods. The interviewed childbearing Niger Delta women voiced several factors that they considered altered their satisfaction with maternity service provision. Finding out more about what causes satisfaction/dissatisfaction in childbearing women facilitates maternity care professionals to improve standards of care and allocate resources more effectively. Policy changes are driven by initiatives that reinforce strengths of current specification and recognise weaknesses. In addition, the WHO recommends that working towards improving health related culture is important. A l'heure actuelle, il y a une sous utilisation de services de gynécologie-obstétricaux au Nigeria, étant donné qu'un tiers des femmes en âge de procréer optent pour accoucher dans des établissements de santé. Les études antérieure ont recherché la cause et l'effet et ont négligé les opinions des femmes concernant ce qu'elles croient être la bonne prestation de services de gynécologie-obstétricaux. Nous avons mené une étude qualitative exploratrice pour identifier 8 femmes enceintes à partir des perceptions d'une communauté rurale du Niger Delta à l'égard de la prestation de services de gynécologie-obstétricaux conventionnels. Des interviews semi-structures ont exploré les opinions des enquêtées sur ce qui constitue la prestation de services de gynécologieobstétricaux satisfaisant, ce qui constitue les soins insuffisants, les obstacles qui entravent la prestation de soins de gynécologieobstétricaux et ce qui avance les résultats positifs. Cinq thèmes importants ont émergé à partir des données : (i) Les besoins des femmes pour les renseignements ; 1a) le conseil nutritionnel et alimentaire, 1b) comment reconnaître des complications qui se préparent, 1c) le développement approprié des fétus, le) la nécessité de fréquenter les cliniques, 2) bien gérer, 2c) la bonne qualité 3) appareil 3a) l'équipement disponible, 3b) l'infrastructure adéquate ; 4) s'ils sont abordables ; 5) la place des méthodes traditionnelles et spirituelles. Les femmes enquêtées ont mentionné plusieurs facteurs qui ont modifié leur satisfaction avec la prestation de service de gynécologie-obstétricaux. La recherche supplémentaire concernant les causes de la satisfaction ou du mécontentement rend facile la tâche des professionnels de soins de maternité leur permettant d'améliorer la qualité de soin et d'affecter des ressources plus efficacement.
Link: http://www.jstor.org/stable/41762346

Journal Title: Management Revue
Publisher: Rainer Hampp Verlag
Issue: i40083560
Date: 1 1, 2013
Author(s): Hoßfeld Heiko
Abstract: This paper considers how companies use their own mass communication media to create, with the aid of metaphors, a legitimizing image of their practices. The analysis is based on the example of two banks, both of which undertook massive staff and cost reductions between 2001 and 2003. Downsizing measures like theirs are often met with resistance if they conflict with the interests, values or worldviews of stakeholders. Companies approach this threat of resistance by building a linguistic façade of legitimacy that suggests conformity with prevailing ideas of good or correct managerial conduct. Our metaphor analysis, which covers all publicly accessible texts of the two banks' own mass communication, identifies nine metaphoric concepts, which we further condense into three persuasive meta concepts: concealing metaphor, euphemistic metaphor, and urgency and control metaphor each fulfil different persuasive functions and vary systematically according to the conditions surrounding the managerial practice.
Link: http://www.jstor.org/stable/41783738

Journal Title: Theoria: A Journal of Social and Political Theory
Publisher: Berghahn Journals
Issue: i40084883
Date: 8 1, 2008
Author(s): Cochrane James R.
Abstract: The essay refers to a concern for social justice in the origins of public health, borne in part by religious commitments, and to more recent expressions of a similar concern in debates about health equity. Equity, moreover, is affected by discursive power relations (dominant/hegemonic versus local/suppressed), which are discussed in relation to current research in the African Religious Health Assets Programme on the interaction of particular 'healthworlds' (a conceptual innovation) that shape the choices and behaviour of health-seekers. Two background theoretical positions guide the argument: Amartya Sen's claim that development is linked to freedom (including religious freedom); and, building on Sen's and Martha Nussbaum's human capabilities theory, an asset-based community approach to the building or reconstruction of public health systems. On this basis, it is argued that health systems and health interventions are just to the extent that they mediate between the necessary leadership or polity from 'above' (techné) and the experience and wisdom (métis) of those who are 'below', taking into account the asymmetries of power that this equation represents. Because difference and diversity are so often expressed in what we might reasonably call 'religious' terms, I specifically emphasize the continuing persistence of religion and, hence, the importance of accounting for its pertinence in social theory generally, and in relation to discourses of health and justice in the African context specifically. Acknowledging the ambiguities of religion, I nevertheless argue that an appreciative alignment between public health systems and religious or faith-based initiatives in health promotion, prevention and care is crucial to sustainable and just health systems in Africa.
Link: http://www.jstor.org/stable/41802404

Journal Title: Revista Portuguesa de Filosofia
Publisher: Revista Portuguesa de Filosofia
Issue: i40084990
Date: 1 1, 2011
Author(s): RENAUD MICHEL
Abstract: Taminiaux, Jacques - "Entre l'attitude esthétique et la mort de l'art". In: Recoupements. Bruxelles,: Ousia, 1982, pp. 150-174.
Link: http://www.jstor.org/stable/41803941

Journal Title: Revue de Métaphysique et de Morale
Publisher: Presses Universitaires de France
Issue: i40086215
Date: 6 1, 2006
Author(s): Jervolino Domenico
Abstract: Ibid., p. 72.
Link: http://dx.doi.org/10.3917/rmm.062.0229', 'an external site', 'external-fulltext-any

Journal Title: Anthropological Quarterly
Publisher: George Washington University Institute for Ethnographic Research
Issue: i40087820
Date: 10 1, 2012
Author(s): Battaglia Debbora
Abstract: Valentin Lebedev is a pioneer of space and earth science in Russia. He is also the first ethnographic diarist of outer space. In 1982, while "on orbit" for 211 days as a fieldworking cosmonaut, Lebedev produced a thickly descriptive account of the intimate sociality and technoculture of the Soviet space complex Salyut 7. Crafted to defamiliarize (ostranenie) a spaceworld that publics saw as flawlessly engineered and managed, the diary is an argument for the value of exospheric (exo-) surprise in human experience. But on another level, we learn that the surprise is on humans who would claim to conquer "space-as-itself"—a "zero gravity" environment of force fields both extremely inhospitable to life as we know it and also generative of life in all its expressions.
Link: http://www.jstor.org/stable/41857291

Journal Title: Annales historiques de la Révolution française
Publisher: Société des Etudes Robespierristes
Issue: i40088669
Date: 6 1, 2006
Author(s): NADEAU Martin
Abstract: Ibid., volume 3, rapport du bureau central du 20 mars 1797, Spectacles, p. 30.
Link: http://www.jstor.org/stable/41889310

Journal Title: Journal of Advertising
Publisher: Board of Directors, American Academy of Advertising
Issue: i394112
Date: 7 1, 1995
Author(s): Zaltman Barbara B.
Abstract: In an empirical study using five real-world creative teams from an advertising agency, participants were given a strategic brief for a new beverage product and asked to design the layout for a print ad. Think-aloud concurrent protocols obtained from each team's copywriter, art director, and the two working together were analyzed to examine the creative process and its relationship to the created advertisement. Interpretive analyses of the protocols reveal that the teams access culturally available plot patterns but in different ways. In this study and with the particular materials and situational context explored here, four of the five teams chose to pursue a single mythic structure to the apoarent detriment of their final product. Only one team engaged in fully diversified idea generation involving a wide range of alternative scenarios. Not coincidentally, as a tentative conclusion, this more flexible team produced the ad judged most successful by advertising professionals. This still-to-be-tested exploratory finding deserves further investigation in future research that embodies various methodological refinements.
Link: http://www.jstor.org/stable/4189175

Journal Title: Rhetoric and Public Affairs
Publisher: Michigan State University Press
Issue: i40090085
Date: 12 1, 2011
Author(s): Arnett Ronald C.
Abstract: President Obama's commencement address on the University of Notre Dame campus evoked substantial controversy, providing public demonstration of rhetorical differences and demands generated by differing provincial and cosmopolitan positions. Icontend that public civic rhetoric, in an era of narrative and virtue contention, must address the creative interplay of both provincial and cosmopolitan perspectives. In this essay I examine reactions to the Obama address from news sources connected with the local Catholic diocese, as well as the South Bend and University of Notre Dame newspapers. I argue that Obamas address is an example of a public civic speech that openly engaged the interplay of provincial and cosmopolitan understandings of a controversial communal common center. Obamas Notre Dame speech framed discourse that walks within a world of tension and difference on the public stage, highlighting the communal rhetorical constitution of a speech moment shaped through the interplay of provincial and cosmopolitan commitments.
Link: http://www.jstor.org/stable/41935241

Journal Title: Group
Publisher: Brunner/Mazel Publishers
Issue: i40090285
Date: 7 1, 2012
Author(s): Malcus Lawrence
Abstract: Freud (1914)
Link: http://www.jstor.org/stable/41939404

Journal Title: Storytelling, Self, Society
Publisher: Florida Atlantic University
Issue: i40090504
Date: 4 1, 2005
Author(s): Gale Deborah Dysart
Abstract: An increasing number of individuals worldwide are receiving home nursing care from loved ones. Many healthcare professionals are exploring the use of narrative to help family caregivers meet the personal demands of this work. Citing Ricoeur's notion of narrative identity as a social process in which cultural norms and values are negotiated between speaker and audience, this paper argues that health care professionals can assist their clients by viewing narrative as collaboration, not autonomous construction. Collaboration in construction of narrative identity was observed in interactions between family caregivers and public health workers on the Caribbean island of St. Kitts. There, caregivers were supported by a dialogic process in which interlocutors explored the cultural values that define and delimit the possibilities for living as caregivers.
Link: http://www.jstor.org/stable/41942906

Journal Title: Acta Sociologica
Publisher: Sage Publications
Issue: i388794
Date: 3 1, 1999
Author(s): Wilson Henrik
Abstract: A theory of the embodiment of action is proposed. Reflections on relations between human intentions, the human body and the notion of agency lead us to argue that phenomenological analysis is not sufficient for such a theory. Our consideration, that the most fundamental level of embodied agency is that of life itself, brings us to the philosophy of biology and the theory of the organism: briefly, certain parts of the natural environment are intrinsic to the constitution of organisms and, in their more sophisticated configuration, as agents. Action is embodied in the sense that certain physiological processes are internal in relation to it and play a constitutive role in its performance. The way in which environment, context and consciousness affect and constitute the nature of agency at personal and sub-personal levels is elaborated. We see that human agents perceive and act upon their world through a complex shifting between those levels. A summary of the ways in which the social sciences can be enriched by this more comprehensive view of human agency provides the basis of justification for claiming Actor-Network Theory (ANT), originally developed by sociologists studying science and technology, as a promising framework for the continuation of this reasoning.
Link: http://www.jstor.org/stable/4194959

Journal Title: Journal of Correctional Education
Publisher: Correctional Education Association
Issue: i40092321
Date: 6 1, 1993
Author(s): Zollmann Mary Ann
Abstract: This article explores the thesis that educators are called to define and describe truth morefoundationally than we have ever done before if tve are to facilitate existence that is right, just, correct on both a personal and communal level. This thesis is sourced in ever-deepening attentiveness to, appreciation for, and affirmation of this statement of Adrian van Kaam: "The work of reformation starts in the heart by means of the human spirit; it is the reclamation of the soul, via the spirit, of its innermost form direction. " Suggesting that education which would be truly correctional must, therefore, reach into the very heart of being, the author describes the current paradigm shift from the Newtonian model of what it means to be human with its positivistic approaches to learning to a more Einsteinian or fullfield understanding of human being and its requirement of more formative learning processes. In consonance with the truth of being as full-field, formative correctional education is reflective and experiential, dialogical, narrative in form, and globally inclusive. In her discussion of each of these methodologies, the author illustrates how each one draws us deeper into the truth of who we are and inspires us to be the unique presence that we are in the world. Through such methods and processes, individuals are formed, reformed, and transformed not only in self-appreciation and openness to their own possibilities, but in appreciation for the meaning and value of their existence with others in the world.
Link: http://www.jstor.org/stable/41970960

Journal Title: International Journal of Politics, Culture, and Society
Publisher: Springer Science+Business Media
Issue: i40098288
Date: 3 1, 2013
Author(s): Cyr Rachel E.
Abstract: Leuchter (1989).
Link: http://dx.doi.org/10.1007/s10767-013-9140-0', 'an external site', 'external-fulltext-any

Journal Title: Česká literatura
Publisher: Ústav pro ceskou literaturu AV CR
Issue: i40100604
Date: 1 1, 1998
Author(s): Bílek Petr A.
Abstract: Booth 1961
Link: http://www.jstor.org/stable/42686469

Journal Title: Česká literatura
Publisher: Ústav pro ceskou literaturu AV CR
Issue: i40100605
Date: 1 1, 1999
Author(s): Hodrová Daniela
Abstract: This study represents a Chapter from a section devoted to the composition of a literary work and is part of a larger project called ‘The Poetics of a Work of Literature in the Twentieth Century’, which is being undertaken by the Theory Department of the Institute of Czech Literature. The fragment and fragmentariness in a twentieth-century literary work are a manifestation of a marked tendency towards discontinuity or in some cases towards continuity of a certain kind. There exist works of art that for various reasons remain fragments without, however, being preceived as such (the novels of Kafka and Ladislav Klíma’s Velký román, are cases in point); on the other hand, the fragment, that is to say an intentional fragment (such as a sketch or a synopsis), becomes an independent genre whose roots go back to Romanticism (for instance Novalis’s fragment). The fragment and fragmentarieness that manifests itself in the text in the widest possible number of ways (intentional incompleteness and sporadicity, ‘blank spots’ in the Story, the mixing of heterogeneous elements, the alternating of various genres within one work, and so on), we understand as a reaction to the idea about the work as a complete, inlernally unified and accomplished whole with a clear and single Sense, an idea that Classicism molleyeoddled, which was then to a large exient done by Realism and with it all so-called decadent literature (including tendencious, Socialist-Realist literature). The fragment and fragmentariness (with which is linked the idea of a sense that continuously defies being pinned down to any one definition, which follows from its quality of not being fully told, from suggestion, hints, silence, gaps and ‘ holes’) are, in the literature of the twentieth century, perceived as both a genre and also as approaches that can express the open nature of being and of the world better than the whole work can. Because fragmentary works often represent a work in a nascent state or in a state of transformation, they become a picture of a world that is, as Ladislav Klíma pointed out, ‘continuously creating itself’.
Link: http://www.jstor.org/stable/42686479

Journal Title: Česká literatura
Publisher: Ústav pro ceskou literaturu AV CR
Issue: i40100622
Date: 1 1, 2002
Author(s): Jankovič Milan
Abstract: Patočka summarized his conception of style in the essay „Umění a čas" [Art and Time] (1966), in which he observes style over historie periods and its increasing departure from a priori, metaphysically ascertained and universally valid meaning. In modern art, style is established by the freedom of the Creative act; its centre of gravity shifts to the level of „signifier". Patočka's essay „O minulém rázu umìění" [Concerning the Former Nature of Art] (written 1965) helped to clarify „aesthetic attitude". In this essay, he develops an interpretational duet: a critique of Hegel's metaphysical starting point, which distances itself from the experience of modern art, and an appraisal of Hegel's interpretation of time, which remains inspirational. In accordance with it, Patočka the phenomenologist considers art the place of „destructive creation", of vivifying revelation, whose source is in man. The next part of the article calls attention to a lecture by Paul Ricoeur „Vyprávění, metafora a teorie interpretace" [Narrative, Metaphor and the Theory of Interpretation] (1987), in which Ricoeur introduced a modern hermeneutic approach to literary studies. What is most relevant here is the concept of the „double reference". The first aspect of reference relates to empirical reality; the second to the „productive reference", which designs a world created by the literary work. Semantic innovation in the narration of a story has a parallel in the semantic innovation of the metaphor. In both cases there emerges „the new, the as yet unsaid, the inexpressible - in language".
Link: http://www.jstor.org/stable/42686758

Journal Title: Česká literatura
Publisher: Ústav pro ceskou literaturu AV CR
Issue: i40100624
Date: 1 1, 2002
Author(s): Bílek Petr A.
Abstract: Eco 1997: 326
Link: http://www.jstor.org/stable/42686783

Journal Title: Česká literatura
Publisher: Ústav pro ceskou literaturu AV CR
Issue: i40100625
Date: 1 1, 2002
Author(s): Jankovič Milan
Abstract: In the late twentieth century two conceptions of text in a literary work followed from the original distinction between Sinn (smysl, sense) and Bedeutung (význam, reference), which was made by Gottlob Frege in 1892 - namely, those of Wolfgang Iser and Paul Ricoeur. For us, they are interesting for their direct or indirect affinity to Czech Structuralism. The article presents a detailed comparison of the two conceptions: Iser's 'act of reading', culminating in the 'play of the text', and Ricoeur's proposal of 'productive reference', which heads towards the references (Bedeutungen) of a world that is irmagined, without actually being, and announces itself through the creative power of language. The article concludes by returning to the question of the game and reference in the work of Iser and Eugene Fink. Play and art guard the vitality of sense.
Link: http://www.jstor.org/stable/42686799

Journal Title: Česká literatura
Publisher: Ústav pro ceskou literaturu AV CR
Issue: i40100677
Date: 10 1, 2011
Author(s): Kubíček Tomáš
Abstract: Dumas 1956: 11
Link: http://www.jstor.org/stable/42687783

Journal Title: Česká literatura
Publisher: Ústav pro ceskou literaturu AV CR
Issue: i40100679
Date: 2 1, 2012
Author(s): Sládek Ondřej
Abstract: The study is devoted to the work of Lubomír Doležel, a linguist and literary theoretician, in light of his ninetieth birthday. Based of an analysis of two of his books, Studie z české literatury a poetiky (2008) and Fikce a historie v období postmoderny (2008), the study maps key concepts in his scholarly inquiry in the fields of Czech literature, history and metodology of the investigation of the Prague School, narrative semantics of fictional worids and an application of the semantics to historical worlds.
Link: http://www.jstor.org/stable/42687835

Journal Title: Česká literatura
Publisher: Ústav pro ceskou literaturu AV CR
Issue: i40101658
Date: 1 1, 1999
Author(s): Suchomel Milan
Abstract: The critical work of F. X. Šalda is from its beginnings full of the pathos of the arrival of the new poetry. The vision, comporting entirely with the principies of symbolisim, is characterized as the idea of synthesis of knowledge: ‘to abstract the Eternal, Unified, and Absolute from the secondary, accidental, relative, temporally and spatially limited, and the divided'. The analytical spirit of science and scholarship, and also of art, aroused a general scepticism and a need for a turnaround. It brought the knowledge that synthesis is the essence of art. It is from there, that Šalda derived his principies of criticism. Analysis, he argued, is justified to the extent that it is governed by a total view. The dark centre of art is accessible to criticism only at the price of criticism itself becoming art, and its essential instrument is intuition. The actual work of the critic begins when the he no longer knows where to go. He must rise above the insignificance of mere facts and look at the world from his own point of view. His work is complementary to the work of the artist, and the nature of art means that self-identification is the lot of the critic. Art cannot be explained causually; the connection between what is near and the suspected contexts, that is to say insight into the mystery of meaning, is the prerequisite of aesthetic contemplation. The author is not bound by objectivity towards the perceived world; the reader is not bound by the objectivity of the author's perceived world, is not limited by the author's intentions. The very action of synthesis is a dynamic reference and another possibility of being. The project of synthesism is a vision of thorough, concrete symbolism; both the expansion of consciousness and the indivisibility of the individual from the rest of the world are included in this postulated unity.
Link: http://www.jstor.org/stable/42708256

Journal Title: Politique étrangère
Publisher: Institut Français des Relations Internationales
Issue: i40102093
Date: 7 1, 2009
Author(s): Amghar Samir
Abstract: Paul Ricoeur, dans L'ldéologie et l'Utopie, op. cit. [17].
Link: http://www.jstor.org/stable/42715626

Journal Title: Rivista di Studi Politici Internazionali
Publisher: Università di Roma Sapienza
Issue: i40103193
Date: 6 1, 2011
Author(s): CORSETTI RITA
Abstract: Remo Cantoni, "La filosofia di Karl Jaspers", prefazione a Jaspers, La bomba atomica e il destino dell'uomo, cit., pp. XI-XXIV.
Link: http://www.jstor.org/stable/42741023

Journal Title: The Journal of Education
Publisher: Boston University School of Education
Issue: i40104951
Date: 1 1, 1981
Author(s): Greene Maxine
Abstract: Recent events indicate that self-interest and technicism today triumph over social consciousness; yet educators naturally turn to the humanities as an antidote to positivism and technical domination, even as humanities scholars are increasingly defensive, struggling to hold on to their enclaves. For those committed to the practice of freedom in education the humanities are of vital interest, particularly when they are defined as works that are articulations of some human consciousness thrusting into the world. After giving examples of works that may be classified as "humanities" according to this definition, the following essay discusses teaching situations and literary works which might free persons for awareness of human possibility, for authentic talk and widening perspectives. The humanities must be presented not as monuments to be revered but as works to be shared by students and applied to their own life situations. Students grounded in their "everydayness" can be awakened by Freiré's dialogical method, awakened to crítical consciousness and to the possibility of praxis in a world they share.
Link: http://www.jstor.org/stable/42772897

Journal Title: Vingtième Siècle. Revue d'histoire
Publisher: Presses de Sciences Po
Issue: i40104981
Date: 3 1, 2013
Author(s): Dosse François
Abstract: Paul Ricoeur, « Propos d'un philosophe », dans Ecrire l'histoire du temps présent : études en hommage à François Bédarida, Paris, CNRS éditions, 1993, p. 35-41, p. 39 (actes de la jour- née d'étude de l'Institut d'histoire du temps présent, 14 mai 1992).
Link: http://dx.doi.org/10.3917/vin.117.0133', 'an external site', 'external-fulltext-any

Journal Title: Sociology
Publisher: Oxford University Press
Issue: i40108570
Date: 9 1, 1978
Author(s): Wright Edmond
Abstract: The central point is that Schutz's idealization of reciprocity, the matching of subjective intentions in the public world of interactive behaviour, necessarily involves agents in an ironic process. This is largely because, since they are taking so much for granted, they cannot be aware of what is latent in the intentional perspectives of their social partners. In bringing out the pattern of the irony of inter subjective dialectic, the argument makes plain the importance of pretence as a vital concept in philosophy, sociology and hermeneutics. The article closes with a criticism of naive optimism among purveyors of dialectic, recommending a proper concern with the irreconcilables of tragedy.
Link: http://www.jstor.org/stable/42852032

Journal Title: Sociology
Publisher: SAGE Publications
Issue: i40108686
Date: 8 1, 2003
Author(s): Langdridge Darren
Abstract: The public/private debate has not been a major feature in recent sociological theory. However; Bailey (2000) has argued for a renewed sociological research programme to focus on the sociological private. He outlines three dimensions of this: intimate relationships, the self and the unconscious. This article seeks to address two of these dimensions, the production of self-theories and unconscious disavowal. We extend this theorizing to account for the experience of sexual engagement present a discourse analysis of the diaries of the comedian and actor Kenneth Williams (1928-1988). Drawing principally on the thought of Merleau-Ponty (1962) we argue that our analysis demonstrates the importance of a prereflective engagement with the social world that is then reflected on in internal dialogue. We show how discourse analysis may be used to demonstrate the discursive production of a self-theory and the role of such a self-theory in the disavowal of the principal's pre-reflective engagement with others.
Link: http://www.jstor.org/stable/42856543

Journal Title: Sociology
Publisher: SAGE Publications
Issue: i40108723
Date: 4 1, 2010
Author(s): Cochrane James R.
Abstract: People think about health and illness in multifaceted ways, evidencing a conceptual complexity that corresponds to equally complex behaviours in relation to a diversity of healing practices. Stimulated by fieldwork in Lesotho and elsewhere, and engaging principally with Jürgen Habermas, we set out to introduce, explain and develop a conceptual innovation: healthworld. We argue that this notion describes and provides a key analytical tool for the field of health in its social context; a tool that can explain the empirical complexity of health beliefs (importantly, including religion) and behaviours, thereby illuminating possibilities for improving health practice and outcomes. Framed in relation to Habermas's notion of lifeworld, the healthworld is identified as a distinctive 'region' of the lifeworld defined by a particular telos – that of comprehensive well-being, a lifeworld without dysfunction.
Link: http://www.jstor.org/stable/42857396

Journal Title: Social History
Publisher: Routledge
Issue: i394451
Date: 1 1, 1990
Author(s): Rigney James
Abstract: Anne Rigney, The Rhetoric of Historical Represen- tation: Three Narrative Histories of the French Revolution (Cambridge, 1990) Rigney The Rhetoric of Historical Representation: Three Narrative Histories of the French Revolution 1990
Link: http://www.jstor.org/stable/4286169

Journal Title: Discourse & Society
Publisher: SAGE Publications
Issue: i40110317
Date: 1 1, 1993
Author(s): Drury John
Abstract: This paper examines reasoning and rhetoric about economic recession in selected newspapers. This is an interesting topic for discourse analysis because it is a site of argumentation. We begin by asking: (1) epistemological questions (e.g. What evidential basis is drawn on in rhetoric about recession?) and then (2) ontological questions (e.g. How is recession pictured? and How is recession coordinated with the social world?). We examine the management of evidence and definitions concerning whether or not there is a recession. We then examine the entities invoked, showing how (a) a range of metaphors depict the recession as either an uncontrollable agent or as a controllable thing; and (b) rhetorical strategies used by both critics and supporters of the government collude in picturing the economy as a realm abstracted from social life.
Link: http://www.jstor.org/stable/42887856

Journal Title: Shofar
Publisher: Purdue University Press
Issue: i40113339
Date: 10 1, 2008
Author(s): Frunzâ Sandu
Abstract: "Finkielkraut, Au nom de l'autre, p. 11.
Link: http://www.jstor.org/stable/42944684

Journal Title: Style
Publisher: Northern Illinois University
Issue: i40113394
Date: 12 1, 1987
Author(s): Bishop Edward L.
Abstract: What distinguishes Woolf's prose is not her famous penchant for simile, but her constant use of the less ostentatious, though more radical, verb metaphor. Combining these figures in strings, in which the verbs are consistent but the implied nouns contradictory, Woolf deliberately unsettles the reader, forcing him or her to consider not only the tenuous relations between the word and the world, but the contingent nature of phenomenal reality itself. Thus the view of life as something at once "very shifting" and "very solid" (expressed in the diaries and dramatized in the novels), pervades the essays, captured in the paradoxical relation "it is and is not" that Paul Ricoeur claims lies at the heart of metaphor. A close study of a paradigmatic essay, "On Not Knowing Greek," and of manuscript drafts in New York and Sussex reveals that this tension between shifting and solid extends to the syntax, which manages to be both extravagant and firmly anchored, and to the developing structure of the essay as a whole, which traces a movement of mind (a strategy James Farrell defines as specifically "feminine"), remaining defiantly heuristic and resisting the inherent closure of the formal essay. Thus, like her novels, Woolf s reviews and essays engage us in the process of perception even while inviting us to explore critically the operations of language in that perception.
Link: http://www.jstor.org/stable/42945663

Journal Title: Style
Publisher: Northern Illinois University
Issue: i40113403
Date: 4 1, 1990
Author(s): Ronen Ruth
Abstract: Temporal concepts such as "order," "chronology," "narrative present," and "exposition" are extensively used in narrative theory. Accepted notions of time can contribute to our understanding of these concepts and can allow us to question their "temporal" meaning in the context of fictional narrative. Fictional time may be thought of as a system of relations unique to the fictional world after real time. Theories of narrative tend to adopt an essentialist interpretation of temporal concepts and to ignore the ontological divergence between time in fiction and time in reality. As a result, concepts such as "exposition" or "present" appear which appear to carry a direct "temporal" meaning, actually function in a way that indicates the nature of time in fiction. In fiction, temporal divisions and time segmentations do not just construct a temporal structure; they also mark degrees of factuality in the fictional world.
Link: http://www.jstor.org/stable/42945827

Journal Title: Style
Publisher: Northern Illinois University
Issue: i40113407
Date: 7 1, 1991
Author(s): Meneses Paulo
Abstract: Fictionality is an immanent—though not exclusive—quality in literary texts, whatever their mode or genre. However, the property of fictionality is generally not mentioned in connection with lyric literary texts. Possible-worlds semantics helps us to envisage lyric texts as capable of generating fictional worlds: that is, poetic fictional worlds. Such worlds have a special character due to the texture constructing them. Some aspects of this uniqueness may be seen in the poetic world of Martin Codax, a thirteenth-century Galician jongleur.
Link: http://www.jstor.org/stable/42945909

Journal Title: Archives de Philosophie
Publisher: Beauchesne
Issue: i40117549
Date: 12 1, 1985
Author(s): PETIT Jean-Luc
Abstract: P. Ricœur, « The Task of hermeneutics », op. cit., I, 1, p. 54-59.
Link: http://www.jstor.org/stable/43035008

Journal Title: Archives de Philosophie
Publisher: Beauchesne
Issue: i40117559
Date: 6 1, 1988
Author(s): LEBRUN Jocelyne
Abstract: Phénoménologie de l'Expérience Esthétique, op. cit., p. 656.
Link: http://www.jstor.org/stable/43035315

Journal Title: Archives de Philosophie
Publisher: Beauchesne
Issue: i40117612
Date: 3 1, 1991
Author(s): BERNIER Rejane
Abstract: Pirlot, 1989: 269-273.
Link: http://www.jstor.org/stable/43036798

Journal Title: Archives de Philosophie
Publisher: Centre Sèvres - Facultés jésuites de Paris
Issue: i40117674
Date: 7 1, 2004
Author(s): GREISCH JEAN
Abstract: Jean-Claude Monod, La querelle de la sécularisation de Hegel à Blumenberg, op. cit., p. 290.
Link: http://www.jstor.org/stable/43038102

Journal Title: Archives de Philosophie
Publisher: Centre Sèvres - Facultés jésuites de Paris
Issue: i40117711
Date: 3 1, 2012
Author(s): DISPERSYN ÉLÉONORE
Abstract: P. Ricœur, Lecture 3. Aux frontières de la philosophie, Paris, Seuil, 1994, p. 233.
Link: http://www.jstor.org/stable/43038784

Journal Title: Archives de Philosophie
Publisher: Centre Sèvres - Facultés jésuites de Paris
Issue: i40117721
Date: 12 1, 2013
Author(s): HOUSSET EMMANUEL
Abstract: L'intelligence de la pitié, Paris, Cerf (La nuit surveillée), 2003.
Link: http://www.jstor.org/stable/43038955

Journal Title: Neotestamentica
Publisher: The New Testament Society of South Africa / Die Nuwe-Testamentiese Werkgemeenskap van Suid-Afrika
Issue: i40118195
Date: 1 1, 1984
Author(s): Combrink H. J. B.
Abstract: The problem being dealt with in this paper is whether a text has only one legitimate meaning, or no meaning at all. The question becomes even more acute when the contexts of sender and receiver are different. Polysemy and ambiguity are well-known obstacles to communication on the level of the word. The necessity of a general semiotic theory is stressed, and explains the difference between denotation and connotation. The functionality of metaphor in biblical language points to the interpretive value of polyvalency. The impression of unlimited indeterminacy created by the recent emphasis on the active role of the reader, is in a sense misleading since author and reader function as a textual strategy. On the other hand, the actualization of the textual expression as the content of the text by applying the various codes and subcodes, implies a continuous interaction between intensional and extensional approaches. In this respect topics, thematics, ideological and world structures are operative. Since interpretation and application are not to be separated in a pragmatic context, as is the case with the text of the Bible, there inevitably remains the possibility of multiple interpretations due to the interpreting and applying of the text of the Bible in a concrete situation. Yet this interpretation and appropriation should always be done as comprehension of the text and in continuity with the tradition.
Link: http://www.jstor.org/stable/43047857

Journal Title: Neotestamentica
Publisher: The New Testament Society of South Africa / Die Nuwe-Testamentiese Werkgemeenskap van Suid-Afrika
Issue: i40118204
Date: 1 1, 1992
Author(s): VAN DEN HEEVER G A
Abstract: CII 696; 725 11 9-10.
Link: http://www.jstor.org/stable/43048017

Journal Title: Neotestamentica
Publisher: The New Testament Society of South Africa / Die Nuwe-Testamentiese Werkgemeenskap van Suid-Afrika
Issue: i40118210
Date: 1 1, 1994
Author(s): LYONS CAMPBELL N D
Abstract: Gaonkar (1990:351)
Link: http://www.jstor.org/stable/43048156

Journal Title: Neotestamentica
Publisher: The New Testament Society of South Africa / Die Nuwe-Testamentiese Werkgemeenskap van Suid-Afrika
Issue: i40118216
Date: 1 1, 1998
Author(s): Kourie Celia
Abstract: 2 Peter 1:4,
Link: http://www.jstor.org/stable/43048293

Journal Title: Neotestamentica
Publisher: The New Testament Society of South Africa / Die Nuwe-Testamentiese Werkgemeenskap van Suid-Afrika
Issue: i40118229
Date: 1 1, 2005
Author(s): Loubser J. A. (Bobby)
Abstract: Maxwell Cade et al. 1989.
Link: http://www.jstor.org/stable/43048531

Journal Title: Transformation
Publisher: Paternoster Press
Issue: i40119293
Date: 12 1, 1997
Author(s): Pluss Jean Daniel
Abstract: The communication of the gospel is sometimes in an 'insider language' of transcendant realities with which the secular world is unfamiliar. How significant an impediment is this? Consider fairy tales are universally understood. They share many of the same elements and functions as testimonies which are at the heart of pentecostalism. We can use stories and testimonies in our ministries? Thus to communicate with secular people we must be willing to put the stories of our lives on trial. The trans-personal dimension must be communicated, for religious experiences can be powerful. The challenge is to find ways to use stories and metaphors to speak to a secularised world of the major doctrines as expressed in The Foursquare Gospel' without losing any of its power.
Link: http://www.jstor.org/stable/43070457

Journal Title: The Library Quarterly: Information, Community, Policy
Publisher: University of Chicago Press
Issue: i397452
Date: 4 1, 1997
Author(s): Shenk Gary
Abstract: 58-60
Link: http://www.jstor.org/stable/4309598

Journal Title: Kirchliche Zeitgeschichte
Publisher: Vandenhoeck & Ruprecht GmbH & Co. KG
Issue: i40120543
Date: 1 1, 1997
Author(s): Hempelmann Heinzpeter
Abstract: Karpp, Kirchengeschichte, aaO. (Anm. 23), 162.
Link: http://www.jstor.org/stable/43099470

Journal Title: Kirchliche Zeitgeschichte
Publisher: Vandenhoeck & Ruprecht GmbH & Co. KG
Issue: i40120596
Date: 1 1, 1992
Author(s): Feil Ernst
Abstract: Carl Schmitt, Tyrannei der Werte, in: Tyrannei der Werte, hg. von Sepp Schelz, Hamburg 1979, 11-43.
Link: http://www.jstor.org/stable/43100785

Journal Title: Cahiers d'économie politique / Papers in Political Economy
Publisher: L'Harmattan
Issue: i40121221
Date: 4 1, 2003
Author(s): Favereau Olivier
Abstract: Favereau, Biencourt et Eymard-Duvemay [2002]
Link: http://www.jstor.org/stable/43111556

Journal Title: Revue française de science politique
Publisher: Presses Universitaires de France
Issue: i40121415
Date: 10 1, 1973
Author(s): CARRÉ OLIVIER
Abstract: Van Nieuwen- huijze (C.A.O.), Sociology of the Middle East. A stocktaking and interpretation, Leiden, E.J. Brill, 1971
Link: http://www.jstor.org/stable/43117886

Journal Title: Revue française de science politique
Publisher: Presses de la Fondation Nationale des Sciences Politiques
Issue: i40121504
Date: 12 1, 1993
Author(s): SANTISO JAVIER
Abstract: Daniel Levine, « Pa- radigm lost. Dependence to democracy », World Politics, 40 (3), avril 1988, p. 393.
Link: http://www.jstor.org/stable/43119238

Journal Title: Revue française de science politique
Publisher: Presses de Sciences Po
Issue: i40121517
Date: 4 1, 1996
Author(s): LECA JEAN
Abstract: Rawls, 1987, p. 21
Link: http://www.jstor.org/stable/43119438

Journal Title: Revue française de science politique
Publisher: Presses de Sciences Po
Issue: i40121551
Date: 6 1, 2002
Author(s): GAXIE DANIEL
Abstract: Ibid.
Link: http://www.jstor.org/stable/43119882

Journal Title: Revue française de science politique
Publisher: Presses de la Fondation Nationale des Sciences Politiques
Issue: i40121636
Date: 12 1, 1994
Author(s): SANTISO Javier
Abstract: Max Weber, Le savant et le politique, Paris, Plön, 1959, p. 168.
Link: http://www.jstor.org/stable/43121717

Journal Title: Revista Portuguesa de Filosofia
Publisher: Revista Portuguesa de Filosofia
Issue: i40123136
Date: 1 1, 2014
Author(s): DE SOUZA SALLES SERGIO
Abstract: Ricœur, Paul—"Paul Ricoeur: a Declaração Universal dos Direitos Humanos—um novo sopro", art. cit., p. 212.
Link: http://www.jstor.org/stable/43151548

Journal Title: Revista Portuguesa de Filosofia
Publisher: Revista Portuguesa de Filosofia
Issue: i40123136
Date: 1 1, 2014
Author(s): YÁÑEZ MIGUEL GRANDE
Abstract: Rodríguez Puerto—Op. cit., p. 102.
Link: http://www.jstor.org/stable/43151549

Journal Title: Anthropological Journal on European Cultures
Publisher: European Centre for Traditional and Regional Cultures (ECTARC)
Issue: i40127040
Date: 1 1, 1990
Author(s): Cohen Anthony P.
Abstract: In Britain, as in France, 'mainstream' anthropologists were hesitant to acknowledge studies within their own country as proper subjects for anthropological enquiry. British social anthropology defined itself as the study of 'other cultures' and became entrenched in a tradition in which Otherness was confused with manifest difference. This naivete, elevated into a scientific principle, precluded the recognition of 'self as anything other than a scientific instrument; but also led to the invention of a generalisable Other, and thereby ignored the complexity of variation within the cultures it studied. By the same token, it blinded anthropologists to heterogeneity within their 'own' local cultures as well, and was finally changed only by a series of related paradigm leaps. Our understanding of culture changed from a set of prescriptive influences which integrated society, to a ragged and non-systemic array of interpretive tools which aggregated society. Consequent upon this change, symbols were acknowledged as vehicles of expression and of negotiable meaning rather than as having stipulated and invariant referents. The demise of modernist theories liberated anthropology from its scientific illusions and positivistic pretensions, enabling it to acknowledge the personal and speculative nature of the enterprise. This admission of the subjective, of the anthropologist's self, was necessary in order to see Otherness as inhering in 'person' rather than in an abstraction such as 'culture' and, therefore, to be enabled to recognise diversity within cultures rather than merely between them. This enhanced perception of internal heterogeneity clearly places the Self of the anthropologist at the centre of the stage and has led to the contemporary debates about the nature of ethnographic writing and the status of ethnographic 'authority'. It has also had obvious consequences for anthropological research, including the raising anew of the relationship of individual to society; and the extension of anthropological research into the urban and industrial heartlands of the ' developed' world. These substantive consequences have established incontrovertibly the appropriateness and potency of anthropology in the study of such societies; and have also provided a basis from which to inform the core debates and central concepts of the discipline. These developments are evident in recent studies of kinship, social identity and symbolism. The reflexivity which is an essential ingredient of research on these topics (until recently noted with more eloquence and alacrity in France than in Britain) calls attention to the inevitable, and desirable, intrusion of the Self into anthropological research. It also demands the explicit incorporation of the complex Self-Other opposition in the fomulation of anthropological 'problems' — not as a baring of the post-modernist soul, but as an interpretive resource. An important illustration of the power of this resource may be found in the study of ethnic and local identities which are thereby revealed to be a matter of internal discourse (among Selves, so to speak) as well as of relativistic counter-definition. It is in precisely this way that research in anthropologists' 'parochial' or local milieux will contribute to the maturation of anthropology generally.
Link: http://www.jstor.org/stable/43234718

Journal Title: Verfassung und Recht in Übersee / Law and Politics in Africa, Asia and Latin America
Publisher: Institut für Internationale Angelegenheiten der Universität Hamburg
Issue: i40127374
Date: 1 1, 2010
Author(s): Njoya Jean
Abstract: Sèye, note 106, p. 3.
Link: http://www.jstor.org/stable/43239583

Journal Title: New Blackfriars
Publisher: English Dominicans
Issue: i40127671
Date: 6 1, 1972
Author(s): Sharratt Bernard
Abstract: Dewart, The Foundations of Belief, 1969, Lonergan. The dehellenization of dogma, Theological Studies, June, 1967. Meynell, On dogmas and world-views, New Blackfriars, October, 1970.
Link: http://www.jstor.org/stable/43245765

Journal Title: Revue des études slaves
Publisher: Institut d'études Slaves
Issue: i40129176
Date: 1 1, 2000
Author(s): RAGUET-BOUVART CHRISTINE
Abstract: « The servile path », On translation, éd. Reuben A. Brower, Cambridge (Mass.), Harvard University Press, 1959, p. 97-110.
Link: http://www.jstor.org/stable/43271914

Journal Title: Dance Research: The Journal of the Society for Dance Research
Publisher: Edinburgh University Press
Issue: i40129862
Date: 12 1, 2014
Author(s): VEROLI PATRIZIA
Abstract: Serge Lifar built his career during the 1930s, a decade crucial to understanding his 'années noires'-or 'black years', as the French historian Henry Rousso called the period of the German occupation of Paris (1940—1944). Lifar's powerful and respected position at the Paris Opéra, the social connections he had built and maintained and the psychological impact of exile: all these elements help clarify Lifar's accommodating attitude towards the German occupants of his adopted city. During the 1930s Lifar came to be accepted in French intellectual society as the 'heir' of Serge Diaghilev. Through his publications he made a powerful contribution to the process by which Diaghilev's Ballets Russes assumed its paramount position in the development of modern ballet, a process set in motion by the impresario himself. Lifar played this role chiefly in France. In the English-speaking world, where relatively few of his books appeared in translation, other writers served to canonise the Diaghilev endeavour, albeit for somewhat different ends. A list of Lifar's publications in Russian and other languages (French above all) displays the growing influence of his actions and authority, the power of his connections (inherited primarily from Diaghilev), and his relentless will to overcome the problems of emigration as he secured not only success as a dancer and choreograph but also a public reputation as an intellectual. The recent discovery of new evidence has led to the identification of the respected Pushkin authority Modeste Hofmann as the writer whose unacknowledged work enabled Lifar to establish himself as an historian. This evidence, provided by Hofmann's grandsons André and Vladimir Hofmann, raises serious questions about the authority of Lifar's books. An interplay of subjective relationships is woven into the texture of these narratives in which survival and ambition, a paternal attitude and filial respect, exist in constant tension. Neither the making of these books nor the myth of Russian dance which they espouse can be understood without placing their authors in the milieu they shared in Paris as Russian émigrés.
Link: http://www.jstor.org/stable/43281365

Journal Title: Landscape Journal
Publisher: The University of Wisconsin Press
Issue: i40132187
Date: 10 1, 1991
Author(s): Corner James
Abstract: This essay is about the crisis of creativity and meaning in contemporary Western culture and how the use of modern landscape and architectural theory works to perpetuate an excessively "hard" or neutral world—a world in which culture can no longer figure or recollect itself. A brief critique of three predominant approaches toward contemporary theory is presented: positivism, the use of paradigms, and the Avant-Garde. In different ways, each approach derives from modern techno-scientific thinking and invariably seeks closure, certainty, and control. The built landscapes that result often suffer from an equally closed explicitude: a stifling immanence where all is exposed and nothing is left to imagination. The essay suggests an alternative strategy grounded in the tradition of hermeneutics. Here, theory is something ever-open, permitting a free association of ideas through the mechanics of situational interpretation and metaphor. Hermeneutics provides the basis for a landscape architectural theory that transcends pictorial image and historical style by critically engaging contemporary circumstance and tradition. The landscape itself is a hermeneutic medium and becomes the ground for such an endeavor, enabling the remembrance, renewal, and transformation of a cultural tradition. The author argues that a hermeneutic approach to the theory and practice of landscape architecture is a way of returning to our designed landscapes the powers of the everyday and the revelatory—the grounds of memory and hope.
Link: http://www.jstor.org/stable/43323035

Journal Title: Landscape Journal
Publisher: The University of Wisconsin Press
Issue: i40132217
Date: 1 1, 2006
Author(s): Conan Michel
Abstract: The renewal of a dialog between landscape design and garden history demands a renewal of the questions and methods of garden history. This essay studies how garden reception and garden creation interact. It considers three main issues: first, it explores the domain of cultural expectations framing the engagement with a garden shared by users and creators at a given time—the poetical texture of gardens; second, the role of garden creation in exploiting, expanding or subverting this shared frame of expectations; and third, it proposes an approach—garden pragmatic—to study the broader interactions between garden creation and reception on the one hand, and social and cultural change on the other. The question of intersubjectivity—how do we share our sense and experiences of the world with others, and how do we transform them—is at the root of all the little stories—the fragments of a poetic of gardens—that propose new directions for garden history. Many of these stories have been presented during the last 15 years at symposia at Dumbarton Oaks where the author is presently the director of Garden and Landscape Studies. The general philosophy however had never been presented until the Fall 2004 when he published his "Essais de Poétique des Jardins." They were never made explicit at Dumbarton Oaks where each story only played its part in the theme of the symposium. Yet the whole course of ideas presented here results from these many exchanges with other scholars. This is why many footnotes make explicit references to their works. So, following the lead offered by this text or choosing a personal route, each reader may access many different voices that make garden history at present into a lively resource for pondering about the role of landscape creation in a multicultural world. These fragments of history are written to stimulate the designer's imagination, not to outline the course landscape design should follow.
Link: http://www.jstor.org/stable/43323728

Journal Title: Roczniki Filozoficzne / Annales de Philosophie / Annals of Philosophy
Publisher: Towarzystwa Naukowego, Katolickiego Uniwersytetu Lubelskiego
Issue: i40135031
Date: 1 1, 1988
Author(s): WOLICKA ELŻBIETA
Abstract: The article of Elzbieta Wolicka is consecrated to the consideration of the phenomenon of time taken in the contexts of individual human experience, contemporary cultural situation and Christian faith. The starting point of the 1st part of the article is the fragment of Confessiones (ch. XI) of St. Augustine and the short parable of Franz Kafka entitled HE. The author of the article brings to the light the dialogical basis of the human perception of time and raises up the quaestion of "a hidden sabotage of trust" which is characteristic to the social relations of our times. This is also the one among many other factors of the so called "crisis of culture" (mal du siècle). The crisis consists of a feeling of a threat, a burden of the past and a fear of the future. The 2nd part of the article is concerned with the analysis of the eschatological meaning of some words of Christ in the Gospel of St. John (4, 23; 5, 25-29; 12, 13; 12, 27, 31). They reveal the Christian sense of the human temporal condition in the light of "the economy of salvation" and the dialogue between a believer and God. A catastrophic thrill, a feeling of existential paradox, a blockage of communication - the symptoms of the crisis of cultural conscience - could be described as "the edipse of God" (M. Buber) or "the abandonment of God" (J. Ellul) in the contemporary world. The Gospel points out that in the heart of human temporal experience there is still existing conversatio sacra and the presence of God in our history is actual.
Link: http://www.jstor.org/stable/43407775

Journal Title: Roczniki Filozoficzne / Annales de Philosophie / Annals of Philosophy
Publisher: Towarzystwa Naukowego, Katolickiego Uniwersytetu Lubelskiego
Issue: i40135135
Date: 1 1, 2002
Author(s): CHUDY WOJCIECH
Abstract: W. Juszczak, Sophia, „Znak”, 41(1989), nr 2-3, s. 140.
Link: http://www.jstor.org/stable/43409686

Journal Title: Revista Portuguesa de Filosofia
Publisher: Revista Portuguesa de Filosofia / Aletheia - Associção Científica e Cultural
Issue: i40135186
Date: 1 1, 2015
Author(s): TODT OLIVER
Abstract: Soentgen, Jens - "Stuff: A Phenomenological Definition", ed. cit., pp. 77 ss.
Link: http://www.jstor.org/stable/43410690

Journal Title: Revista Portuguesa de Filosofia
Publisher: Revista Portuguesa de Filosofia / Aletheia - Associção Científica e Cultural
Issue: i40135186
Date: 1 1, 2015
Author(s): HUETE FILIPE MARTÍN
Abstract: Berger, P. - The Sacred Canopy, ed. cit., p. 89
Link: http://www.jstor.org/stable/43410693

Journal Title: Revista Portuguesa de Filosofia
Publisher: Revista Portuguesa de Filosofia / Aletheia - Associção Científica e Cultural
Issue: i40135186
Date: 1 1, 2015
Author(s): LIND ANDREAS GONÇALVES
Abstract: Hölderlin, F. - Friedrich Hölderlins sämtliche Werke, ed. cit., p. 433
Link: http://www.jstor.org/stable/43410698

Journal Title: The Canadian Journal of Irish Studies
Publisher: Canadian Association for Irish Studies
Issue: i40135189
Date: 1 1, 2014
Author(s): Biggs Iain
Abstract: This article has two concerns. The first is with how rural lifeworlds are understood and conceptualized from outside, usually in terms of normative assumptions predicated on notions of unity, consistency, and totality. The second is with how better to articulate the richness and complexity of such lifeworlds. These concerns are set out in terms of an understanding of the relationship between lifeworlds and a spectrum of experience located between twin poles: position and place. It then refers to a number of creative projects in Ireland seen as indicative of a new way of acknowledging and articulating the richness and complexity of rural lifeworlds. Le présent article a un double objet : d'une part, il traite des différentes compréhensions et conceptualisations des mondes de la vie (Lebenswelt) ruraux tels que vus de l'extérieur, principalement en terme des hypothèses normatives reposant sur des idées d'unité, de constance, et de totalité. Dans un deuxième temps, il tente de mieux déterminer et exprimer la complexité et la richesse de ces mondes de vie. Ces préoccupations sont énoncées dans l'optique de la compréhension des relations entre ces mondes de vie et d'une matrice expérientielle située entre deux pôles : positionnement et emplacement. Suit un survol de différents projets créateurs provenant de part et d'autre de l'Irlande qui font état de ces nouvelles façons de reconnaître et d'exprimer la richesse et la complexité des mondes de vie ruraux.
Link: http://www.jstor.org/stable/43410731

Journal Title: Amerikastudien / American Studies
Publisher: Universitätsverlag WINTER GmbH
Issue: i40138215
Date: 1 1, 2012
Author(s): Kley Antje
Abstract: Todorov 10-19
Link: http://www.jstor.org/stable/43485844

Journal Title: Hungarian Journal of English and American Studies (HJEAS)
Publisher: Institute of English and American Studies, University of Debrecen
Issue: i40138367
Date: 10 1, 2012
Author(s): Matolcsy Kálmán
Abstract: H. P. Lovecraft's texts deal with the cosmos providing words and mechanisms beyond words, such as analogy. Tracing the relationship between analogy and the poetic metaphor in the Lovecraftian text the paper turns to Paul Ricoeur's notion of the living metaphor as the embodiment of tension providing secondary referentiality. The essay argues that the ontological nature of analogy and metaphor supplies an indirect strategy to move towards the beyond, to transfer the unknown to the realm of the known. In this process, by referring to what is interstitial, void-like, and monstrous, this metaphorically active, poetic, and "ecstatic" Lovecraftian text becomes a "monster" in its own right: the indescribable and unnamable overflow into the world of representation, creating the monster-text.
Link: http://www.jstor.org/stable/43488466

Journal Title: Chinese Literature: Essays, Articles, Reviews (CLEAR)
Publisher: CLEAR
Issue: i40138441
Date: 12 1, 2013
Author(s): HANDLER-SPITZ Rivi
Abstract: "On the Childlike Mind," FS, 93.
Link: http://www.jstor.org/stable/43490165

Journal Title: Bulletin de la Société de l'Histoire du Protestantisme Français (1903-)
Publisher: Société de l'Historie du Protestantisme Français
Issue: i40138695
Date: 9 1, 1997
Author(s): Fabre Rémi
Abstract: S. Hoffmann, A la recherche de la France, Seuil, 1963.
Link: http://www.jstor.org/stable/43495995

Journal Title: Urban History Review / Revue d'histoire urbaine
Publisher: Becker Associates
Issue: i40141579
Date: 10 1, 2010
Author(s): Zembrzycki Stacey
Abstract: Thousands of child Holocaust survivors arrived in Montreal, Quebec, between 1947 and 1952, looking to remake their lives, rebuild their families, and recreate their communities. Integration was not seamless. As survivors struggled to carve spaces for themselves within the established Canadian Jewish community, their difficult wartime stories were neither easily received nor understood. When remembering this period, survivors tend to speak about employment, education, dating, integration into both the pre-war Jewish community and the larger society, and, perhaps most importantly, the creation of their own social worlds within existing and new frameworks. Forged in a transitional and tumultuous period in Quebec's history, these social worlds, as this article demonstrates, are an important example of survivor agency. Although survivors recall the ways in which Canadian Jews helped them adjust to their new setting, by organizing a number of programs and clubs within various spaces—Jeanne Mance House, the Young Men's and Young Women's Hebrew Association, and the Jewish Public Library—they also speak about how they forged their own paths upon arriving in this postwar city. For instance, survivors created the New World Club, an informal and grassroots social organization where they could prioritize their own needs and begin to be understood as people, and not just survivors. Establishing the interconnections between these formal and informal social worlds, and specifically, how survivors navigated them, is central to understanding the process through which they were able to move beyond their traumatic pasts and start over. Nightmares and parties are parts of the same story, and here the focus is on the memories of young survivors who prioritized their social worlds. Des milliers d'enfants survivants de l'Holocauste sont arrivés à Montréal, au Québec, entre 1947 et 1952, cherchant à refaire leurs vies, reconstruire leurs familles et recréer leurs communautés. L'intégration n'était pas sans faille. Non seulement les survivants ont-ils du mal à se tailler une place au sein de la communauté juive canadienne existante, leurs pénibles récits de la guerre ne sont ni facilement reçus, ni facilement compris. Se rappelant cette période, les survivants ont tendance à parler de l'emploi, de l'éducation, de rencontres et d'intégration à la fois dans la communauté juive et la société d'avant-guerre et, plus encore, de la création de leurs propres univers sociaux dans de cadres établis ou récents. Créés dans une période transitoire et tumultueuse de l'histoire du Québec, ces mondes sociaux, comme le montre cet article, sont un exemple important de la volonté d'agir des survivants. Bien que les survivants rappellent comment les Juifs du Canada les ont aidés à s'adapter à leur nouveau contexte, en organisant un certain nombre déprogrammes et de clubs au sein de différents espaces - Jeanne Mance House, la Young Men's and Young Women's Hebrew Association et la Jewish Public Library - ils racontent aussi comment ils ont forgé leur propre voies en arrivant dans cette ville d'aprèsguerre. Par exemple, les survivants ont créés le New World Club, un organisme social informel et populaire où ils pouvaient donner priorité à leurs propres besoins et commencer à être compris comme êtres humains et non seulement comme survivants. Démontrer les interconnexions entre ces mondes sociaux formels et informels et, plus particulièrement, comment les survivants y ont navigué, est essentiel à la compréhension du processus par lequel ils ont pu dépasser leurs expériences traumatiques et repartir à zéro. Cauchemars et fêtes sont deux versants d'une même histoire; l'accent ici est mis sur les souvenirs des jeunes survivants qui ont accordé la priorité à leurs mondes sociaux.
Link: http://www.jstor.org/stable/43560282

Journal Title: Pallas
Publisher: Presses Universitaires du Mirail
Issue: i40143853
Date: 1 1, 2002
Author(s): PAYEN Pascal
Abstract: Ibid., XXIV, 2.
Link: http://www.jstor.org/stable/43605436

Journal Title: Pallas
Publisher: Presses Universitaires du Mirail
Issue: i40143884
Date: 1 1, 2004
Author(s): PAILLER Jean-Marie
Abstract: Schmidt 1979.
Link: http://www.jstor.org/stable/43605945

Journal Title: Pallas
Publisher: Presses Universitaires du Mirail
Issue: i40143908
Date: 1 1, 2006
Author(s): PAYEN Pascal
Abstract: Ibid., I, 1, 1.
Link: http://www.jstor.org/stable/43606498

Journal Title: Bulletin de la Société de l'Histoire du Protestantisme Français (1903-)
Publisher: Société de l'Historie du Protestantisme Français
Issue: i40148697
Date: 12 1, 2004
Author(s): Pervillé Guy
Abstract: « Qui se sentira responsable ? », par R. Goullet Rucy et Jean-Michel Hornus, ibid., 1962, n° 11-12, novembre-décembre, p. 781-784.
Link: http://www.jstor.org/stable/43692187

Journal Title: The Catholic Biblical Quarterly
Publisher: Catholic Biblical Association of America
Issue: i40150149
Date: 1 1, 2011
Author(s): HOGAN KARINA MARTIN
Abstract: Sarah J. Dille, Mixing Metaphors: God as Mother and Father in Deutero-Isaiah (JSOTSup 398; London: Clark, 2004) 41-73.
Link: http://www.jstor.org/stable/43726966

Journal Title: Quaderni storici
Publisher: il Mulino
Issue: i40153325
Date: 12 1, 2005
Author(s): Ginzburg Carlo
Abstract: The paper argues that the development of recording data over the following five thousand years can be regarded as chapters in a basically continuous narrative. This continuity explains why Plato s reflections on the oral and the written, and Aristotle's remarks on memory and reminiscence, are still relevant in our globalised world. In the conclusion, the paper comments on Paul Ricoeur s attempt to bridge the gap between memory, history, and forgetting, as well as on its controversial political implications.
Link: http://www.jstor.org/stable/43779959

Journal Title: Worldviews
Publisher: Brill Academic Publishers
Issue: i40156045
Date: 1 1, 2007
Author(s): Mickey Sam
Abstract: Bachelard 2002a: 269
Link: http://www.jstor.org/stable/43809353

Journal Title: Revista Portuguesa de Filosofia
Publisher: Revista Portuguesa de Filosofia
Issue: i40156390
Date: 1 1, 2016
Author(s): MARTÍN JAVIER PAMPARACUATRO
Abstract: Maire - op. cit., p. 32.
Link: http://www.jstor.org/stable/43816276

Journal Title: The Journal of Mind and Behavior
Publisher: The Institute of Mind and Behavior
Issue: i40158165
Date: 7 1, 1992
Author(s): Muscari Paul G.
Abstract: What is the future of the poetic figures in a technological and scientific world where a more restricted view appears to be emerging as to what is adequate and relevant about metaphors? What part should the radical trope play in a script where the figures that are heralded are usually those that are perceived as having practical importance, i. e., those that fill in the gaps of existing knowledge? It will be the intent of this paper to show that the current preoccupation of much of philosophy and psychology with structural explanation and cognitive theory has certainly contributed to establishing a coordinated and unified theory of metaphors, but left unto itself such a concern is severely limited and does not adequately explain the full potential of metaphorical expressions.
Link: http://www.jstor.org/stable/43853607

Journal Title: Cahiers d'Études Africaines
Publisher: Ecole de Hautes Etudes en Sciences Sociales
Issue: i401008
Date: 1 1, 1983
Author(s): Veyne Achille
Abstract: << Quand 1'ethique fout le camp >>, Le Messager, n' 276, sept. 1992. 276 Le Messager 1992
Link: http://www.jstor.org/stable/4392673

Journal Title: Mosaic: An Interdisciplinary Critical Journal
Publisher: University of Manitoba
Issue: i40167362
Date: 12 1, 2005
Author(s): FERRARA MARK S.
Abstract: The inevitable collapse of the Utopian world of Daguanyuan (大观园) in The Dream of the Red Chamber (红楼梦) paradoxically facilitates Bao-yu's enlightenment, and therefore helps him move from a spatial Utopia to a mental one informed by Chinese Buddhist epistemology.
Link: http://www.jstor.org/stable/44030094

Journal Title: Economic and Political Weekly
Publisher: Sameeksha Trust
Issue: i397690
Date: 3 21, 1976
Author(s): WittgensteinAbstract: At the beginning of this decade, newspapers the world over reported the UN general assembly's declaration of the last segment of the 20th century as the International Decade of Natural Disaster Reduction (IDNDR), beginning January 1, 1990. There are, broadly speaking, two categories of disaster - the natural (floods, fires, earthquakes) and the manmade (riots, wars, industrial accidents). Both types result in considerable violence against 'the people', especially in an environment that is impoverished, post-colonial, and served by an entrenched bureaucracy. This paper, which partly addresses the subalternist historiographer's problematic of how 'the moment' of people's suffering is to be captured in the writing of history, explores connections between these seemingly independent classes of calamity - the natural and the denatured. It does so by examining three sorts of disaster narrative - the official, the popular and the academic - each of which interprets an underlying nominal/natural kind divide differently. More specifically, the paper uses the philosophical concepts 'nominal and natural kind' to analyse narrative strategies in women's accounts of disaster so that the beginnings of a 'feminist critique of bureaucracy' might emerge, not merely out of academic theorising, but from within the discourse of those who have survived incredible assaults and yet lived to 'tell the tale'.
Link: http://www.jstor.org/stable/4405176

Journal Title: Logique et Analyse
Publisher: Centre National Belge de Recherches de Logique
Issue: i40170556
Date: 12 1, 2000
Author(s): THOMAS ROBERT S.D.
Abstract: A. Damasio (Descartes' Error. New York: Grosset/Putnam, 1994)
Link: http://www.jstor.org/stable/44084674

Journal Title: Twentieth Century Literature
Publisher: Hofstra University Press
Issue: i218592
Date: 12 1, 1970
Author(s): Williams Mary Lou
Abstract: Eric Williams, From Columbus to Castro-The History of the Caribbean 1492-1969 (London: André Deutsch, 1970), p. 199. Williams 199 From Columbus to Castro-The History of the Caribbean 1492-1969 1970
Link: http://www.jstor.org/stable/441252

Journal Title: Economic and Political Weekly
Publisher: Sameeksha Trust
Issue: i402158
Date: 6 01, 1959
Author(s): Ward Rudolf C.
Abstract: Our political imaginations and the international arena are preoccupied with the inevitability of a clash of civilisations. While it is true that cultural and religious differences have precipitated violence, we have also witnessed a real dialogue of cultures. If conflicting economic interests and political concerns are taken to mean irreconcilable religious world views, ethnic cleansing and genocide will become the norm. We need a dialogue of culture as a prelude to a dialogue of religions, thus freeing us from the distrust of the Other.
Link: http://www.jstor.org/stable/4419641

Journal Title: International Review of the Aesthetics and Sociology of Music
Publisher: Department for Music and Musicology of the Croatian Academy of Sciences and Arts, Croatian Musicological Society, Music Academy of the University of Zagreb
Issue: i40177262
Date: 12 1, 2016
Author(s): Yoon Sunny
Abstract: Sacred music has always been a source of controversy throughout history since it is an integral part of the liturgy. Contemporary Christian music (CCM) has reached a pinnacle of controversy as its realm of consumption expands globally and inter-denominationally. This study was inspired by the idea of Ricoeur's phenomenology of religion to examine the contemporary practice of liturgy and sacred music. This brings into discussion the historical controversy and cultural milieu of adopting popular culture into youth ministry. Korean case is important because Korea represents one of the strongest Christian populations in the world and at the same time challenges - a drop in the number of young members and a huge generational gap in its church congregations. In order to scrutinize the concrete process of youth culture in the Christian community, an empirical study of youth ministry in seven mega churches in Seoul in South Korean was conducted as a case study. Sakralna glazba oduvijek je tijekom povijesti bila izvor kontroverzi jer predstavlja integrálni dio liturgije, a povijest glazbe je iz nje izrasla. Suvremena kršèanska glazba dostigla je vrhunac kontroverzije kad se njezino potrošaèko podruèje proširilo globalno i medukonfesionalno. Ovaj je članak nastao na temelju Ricoeurove fenomenologije religije i nastoji ispitati suvremenu praksu u liturgiji i sakralnoj glazbi u svjetlu nasljeda povijesne kontroverze i kultúrne sredine u prihvaćanju populárne kultúre u mladenačkoj službi božjoj. Teologija glazbe, o kojoj su raspravljali u 16. stoljeèu Luther, Zwingli i Calvin, osobito je korisna za konzultiranje pri suvremenom prilagodavanju na populárnu kulturu u crkvi. Štoviše, humanizam usaden u liturgijsku reformaciju u razdoblju renesanse otvára filozofijsko pitanje čovjekova identiteta pred licem božanskoga, o èemu se raspravljalo tijekom moderne i postmoderne povijesti sve do danas. Kako bi se pažljivo ispitao konkrétni proces mladenačke kulture u kršćanskoj zajednici, provedeno je kao studija slučaja empirijsko istraživanje mladenačke službe božje u mega crkvama Južne Koreje. Korejsko je sluèaj važan jer Koreja predstavlja jednu od najjaèih kršèanskih populacija u svijetu, dok je s druge strane izložena izazovima kao što je primjerice pad broja mladih vjernika i ogromni generacijski jaz u njezinim crkvenim kongregacijama. Razmatranje mladenačkih kongregacija u sedam mega crkava u Seulu i tekstuaina analiza mladenačke službe božje s težištem na glazbu pruža informacije kóje povezuju filozofske rasprave o teologiji glazbe s pitanjem identiteta uključenog u hermeneutiku glazbene prakse u crkvama. Semiotièki prístup glazbenoj analizi prihvaèen je kao korisno sredstvo za povezivanje ovih empirijskih podataka s njihovim filozofijskim interpretacijama i za ispitivanje glazbene štruktúre i narativne štruktúre tekstova.
Link: http://www.jstor.org/stable/44234974

Journal Title: Frontiers of Philosophy in China
Publisher: Higher Education Press and Koninklijke Brill NV
Issue: i40178582
Date: 1 1, 2012
Author(s): Davies Oliver
Abstract: Davies 2001
Link: http://www.jstor.org/stable/44259415

Journal Title: Gregorianum
Publisher: Pontificia Universitas Gregoriana
Issue: i40180925
Date: 1 1, 2010
Author(s): O'meara Thomas F.
Abstract: Th. O'Meara, «Paul Tillich in Catholic Thought. The Past and the Future» in Fr.J. Parrella [ed.], Paul Tillich, 28
Link: http://www.jstor.org/stable/44322231

Journal Title: Gregorianum
Publisher: Pontificia Universitas Gregoriana
Issue: i40180926
Date: 1 1, 2012
Author(s): Baugh Lloyd
Abstract: R. Carroll, «Christ Resurrected as Black Revolutionary», The Guardian, 21 January 2006. www.guardian.co.uk/world/2006/jan/21/film.southafnca [accessed 10 July 2011],
Link: http://www.jstor.org/stable/44322286

Journal Title: Gregorianum
Publisher: Pontificia Universitas Gregoriana
Issue: i40180927
Date: 1 1, 2012
Author(s): Haers Jacques
Abstract: «Ten Building Blocks of Catholic Social Teaching», America, October 31, 1998, 9-12. See: www.americamagazine.org/content/article.cfm?article_id=11297 (last consulted: March 31, 2012).
Link: http://www.jstor.org/stable/44322322

Journal Title: Revue de Théologie et de Philosophie
Publisher: IMPRIMERIE ATAR S.A.
Issue: i40182109
Date: 1 1, 2000
Author(s): Ferry Jean-Marc
Abstract: P. Ricœur, «Sanction, réhabilitation, pardon», in Le Juste, op. cit., p. 199.
Link: http://www.jstor.org/stable/44358147

Journal Title: Revue de Théologie et de Philosophie
Publisher: IMPRIMERIE ATAR S.A.
Issue: i40182118
Date: 1 1, 1998
Author(s): Tétaz Jean-Marc
Abstract: Friedrich Wilhelm Kantzenbach, Evangelium und Dogma. Die Bewältigung des theologischen Problems der Dogmengeschichte im Protestantismus, Stuttgart, Evangelisches Verlagswerk, 1959.
Link: http://www.jstor.org/stable/44358509

Journal Title: Revue de Théologie et de Philosophie
Publisher: IMPRIMERIE ATAR S.A.
Issue: i40182129
Date: 1 1, 1999
Author(s): Charrière Nicolas
Abstract: J. Quinn, «L'Église dans le monde. L'exercice de la papauté.», Documentation catholique 93 (1996), p. 930-943.
Link: http://www.jstor.org/stable/44359019

Journal Title: Revue de Théologie et de Philosophie
Publisher: ATAR ROTO PRESSE S.A.
Issue: i40182140
Date: 1 1, 2002
Author(s): Müller Denis
Abstract: «Les sources religieuses du soi et l'éthique de l'action juste», Laval Théologique et Philosophique, 58/2, juin 2002, p. 341-356
Link: http://www.jstor.org/stable/44359383

Journal Title: Revue de Théologie et de Philosophie
Publisher: IMPRIMERIE ATAR ROTO PRESSE S.A.
Issue: i40182162
Date: 1 1, 2006
Author(s): Lévy Emmanuelle
Abstract: Dia-ou syn- chronie? Considérations herméneutiques sur deux exégèses de Gn 22,1-19, Université de Neuchâtel, Faculté de théologie, 2005.
Link: http://www.jstor.org/stable/44360045

Journal Title: Revue de Théologie et de Philosophie
Publisher: IMPRIMERIE PCL PRESSES CENTRALES SA
Issue: i40182163
Date: 1 1, 2007
Author(s): Müller Denis
Abstract: Paris, Centurion, 1983 (Grundkurs des Glaubens, Fribourg-en-Brisgau, Herder, 1976).
Link: http://www.jstor.org/stable/44360090

Journal Title: Revue de Théologie et de Philosophie
Publisher: IMPRIMERIE ATAR ROTO PRESSE S.A.
Issue: i40182164
Date: 1 1, 2005
Author(s): Jervolino Domenico
Abstract: «Entre Thévenaz et Ricoeur: la 'philosophie sans absolu'», in P. Capelle, G. Hébert et G. Popelard (éds), Le souci du passage. Mélanges offerts à Jean Greise h, Paris, Beauchesne, 2004, p. 180-190.
Link: http://www.jstor.org/stable/44360113

Journal Title: Revue de Théologie et de Philosophie
Publisher: IMPRIMERIE PCL PRESSES CENTRALES SA
Issue: i40182196
Date: 1 1, 2008
Author(s): Dermange François
Abstract: S. Freud, «Abrégé de psychanalyse» (1938 et publié en 1940), in: Œuvres complètes, ibid.
Link: http://www.jstor.org/stable/44360942

Journal Title: Revue de Théologie et de Philosophie
Publisher: PCL PRESSES CENTRALES SA
Issue: i40182200
Date: 1 1, 2011
Author(s): Wykretowicz Hubert
Abstract: J. Searle sur le problème de la liberté dans sa conférence Liberté et neurobiologie, Paris, Grasset, 2004.
Link: http://www.jstor.org/stable/44361056

Journal Title: Journal of Ritual Studies
Publisher: Department of Religious Studies, University of Pittsburgh
Issue: i40182541
Date: 1 1, 1988
Author(s): Laughlin Charles D.
Abstract: Masking is ubiquitous to the culture areas of the world and is a symbolic activity inextricably associated cross-culturally with cosmological drama and shamanic ritual. Our question is, "Masks work how?" In Part 1, we place masks within their physical, cultural and cosmological context so as to view the activity of masking as part of a wider symbolic process. Masks are seen to be transformations of face. In Part 2, the work of masking is realized as a transformation of experience, and is related to a general cycle of meaning in culture whereby cosmological beliefs give rise to direct experience, and experience verifies and vivifies cosmology. And in Part 3 the "how" of masking is explained using a biogenetic structural perspective which traces the possible transformations of brain that may occur within the wearer and audience and that may mediate a variety of mask-related experiences.
Link: http://www.jstor.org/stable/44368364

Journal Title: L'Espace géographique
Publisher: doin éditeurs
Issue: i40183345
Date: 12 1, 1979
Author(s): BUTTIMER Anne
Abstract: Vorträge und Aufsätze, 1954
Link: http://www.jstor.org/stable/44380811

Journal Title: Revue des Sciences philosophiques et théologiques
Publisher: LIBRAIRIE PHILOSOPHIQUE J. VRIN
Issue: i40184930
Date: 10 1, 1979
Author(s): Gisel Pierre
Abstract: ibid.
Link: http://www.jstor.org/stable/44407230

Journal Title: Revue des Sciences philosophiques et théologiques
Publisher: LIBRAIRIE PHILOSOPHIQUE J. VRIN
Issue: i40184969
Date: 4 1, 1989
Author(s): de Courcelles Dominique
Abstract: La sagesse de l'amour, op. cit., p. 198.
Link: http://www.jstor.org/stable/44407933

Journal Title: Revue des Sciences philosophiques et théologiques
Publisher: LIBRAIRIE PHILOSOPHIQUE J. VRIN
Issue: i40184972
Date: 1 1, 1990
Author(s): Varet Gilbert
Abstract: Karl-Otto Apel, Sur le problème d'une fondation rationnelle de l'éthique à l'âge de la science, Presses Universitaires de Lille, 1987, 198 p., «Opuscule».
Link: http://www.jstor.org/stable/44407987

Journal Title: Revue des Sciences philosophiques et théologiques
Publisher: LIBRAIRIE PHILOSOPHIQUE J. VRIN
Issue: i40184996
Date: 4 1, 1996
Author(s): Arnould Jacques
Abstract: Psaume 8, 6.
Link: http://www.jstor.org/stable/44408381

Journal Title: Revue des Sciences philosophiques et théologiques
Publisher: LIBRAIRIE PHILOSOPHIQUE J. VRIN
Issue: i40185019
Date: 6 1, 2002
Author(s): Housset Emmanuel
Abstract: Étant donné, Paris, PUF, 1997, p. 302.
Link: http://www.jstor.org/stable/44408723

Journal Title: Revue des Sciences philosophiques et théologiques
Publisher: LIBRAIRIE PHILOSOPHIQUE J. VRIN
Issue: i40185029
Date: 6 1, 2005
Author(s): Guibal Francis
Abstract: E. Jüngel, Dieu, mys- tère du monde, Cerf, p. 284
Link: http://www.jstor.org/stable/44408862

Journal Title: Revue des Sciences philosophiques et théologiques
Publisher: LIBRAIRIE PHILOSOPHIQUE J. VRIN
Issue: i40185029
Date: 6 1, 2005
Author(s): Labbé Yves
Abstract: Jean-Paul II, Fides el Ratio (1998) : § 67, parmi d'autres.
Link: http://www.jstor.org/stable/44408864

Journal Title: History and Theory
Publisher: Blackwell Publishers
Issue: i405284
Date: 10 1, 2003
Author(s): On-Cho Ng Sheldon
Abstract: On-Cho Ng, "The Epochal Concept of 'Early Modernity' and the Intellectual History of Late Imperial China," Journal of World History 14:1 (2003), 37-61. On-Cho Ng 1 37 14 Journal of World History 2003
Link: http://www.jstor.org/stable/4502264

Journal Title: PMLA
Publisher: Modern Language Association of America
Issue: i219804
Date: 10 1, 1962
Author(s): Williams Donald L.
Abstract: Reason as the medium of truth and freedom-though suppressed, the idea returns; it is presumed by our very participation in discourse. Its opponents say that only practices are real. But, as Milton and Habermas know, reason is itself a practice. Milton's "free and lawful debate at all times... of what opinion soever" recognizes interestedness, perspectivity, and struggle; Habermas's unconstrained communication is a neverachieved goal (an "ideal") regulating discursive practices here and now. Both writers recognize that meanings are cultural, social, and existential, that knowledge cannot be separated from interests; but they do not therefore stand outside praxis rhapsodizing about struggle and contingency. Instead, they seek to move toward social freedom and individual autonomy through reason-able communication-that ongoing search for unforced agreement which is our usual and best alternative to violence, our usual and best way to find meaning in the world, in our selves, and in one another.
Link: http://www.jstor.org/stable/462687

Journal Title: The Journal of American Folklore
Publisher: American Folklore Society
Issue: i223774
Date: 1 1, 1989
Author(s): Wang Barbara Rose
Abstract: This article describes fieldwork with Gypsy musicians of the Isten Gyülekezet, a Pentecostal church in southwest Hungary. Instrumental music performance represented a special form of leadership there, restricted by gender and based in secular cultural history as well as religious practice. Musicians and other believers interpreted my role as a woman ethnographer in contrasting ways. The exposure of these differences necessitates reflection upon the depth to which the ethnographer can know the world of the people with whom she works.
Link: http://www.jstor.org/stable/541718

Journal Title: Journal of Near Eastern Studies
Publisher: University of Chicago Press
Issue: i224007
Date: 4 1, 1976
Author(s): Lamberg-Karlovsky A. J.
Abstract: Hallo, "Royal Hymns and Mesopotamian Unity," Journal of Cuneiform Studies 17 (1963): 112- 18. 10.2307/1359179 112
Link: http://www.jstor.org/stable/545469

Journal Title: The British Journal of Sociology
Publisher: Routledge and Kegan Paul Ltd. For the London School of Economics
Issue: i224978
Date: 12 1, 1978
Author(s): Adorno Robert
Abstract: This paper is an advocacy for the employment of psychoanalytical concepts within sociological theorizing about the individual. Through an exposition of Freud's views on the development of intra-psychic structure and a critique of Parson's reduction of psychoanalysis to a branch of learning theory, I attempt to show that the sociological approach to the individual is implicitly behavioural and imprisoned in a series of assumptions which, among other things, treats subjectivity as epiphenomenal and identity as an unmediated reflection of some external reality. In contrast, psychoanalysis presents to us a picture of the individual as flawed and ambivalent in his relation to society, formed by but at odds with the demands of culture. In particular, the psychoanalytic concept of identification reveals that the acquisition of identity is a hard-won achievement marked by the renunciation of lost and forbidden objects. I argue, following Freud and Lacan, that the ego, far from being an agency of reason, somehow directly 'plugged into' reality, constitutes itself in the fantasied image of another and that the quality of this identification crucially affects the way the world is experienced and believed by the individual. This argument is elaborated through a discussion of Peter Berger's remarks on the social causes of identity crisis which, when set against the work of object-relations theorists on those suffering from disturbances of identity such as, for example, schizoid personalities, are shown to be both superficial and misleading. I conclude the paper by arguing that while psychoanalysis can enhance our understanding of the way in which the individual is formed by and through culture it also cautions us against making simple generalizations about the impact of culture upon the person, showing that the individual never submits himself unequivocally to its demands and interdicts.
Link: http://www.jstor.org/stable/589361

Journal Title: Bulletin of the School of Oriental and African Studies, University of London
Publisher: The School of Oriental and African Studies, University of London
Issue: i225560
Date: 1 1, 1986
Author(s): Keesing Vassili
Abstract: R. Keesing, 'Rethinking mana', 153. Keesing 153 Rethinking mana
Link: http://www.jstor.org/stable/620877

Journal Title: Ethos
Publisher: American Anthropological Association
Issue: i201460
Date: 9 1, 1980
Author(s): Turner Pauline
Abstract: Embodied memories of terror and violence create new meaning and reorder the world, but in doing so they encompass the inexplicable aspects of cultural processes that have allowed the world one lives in to become an unspeakable place, hostile and death-ridden. In this article, we examine the narratives of Cambodian refugees' experiences of the Khmer Rouge regime against the backdrop of an ethnographic study of older Cambodians' lives in an inner-city neighborhood. The stories from this study of 40 Cambodians between the ages of 50 and 79 illustrate the relationship between bodily distress and memory, and between personal history and collective experience. These narratives reveal how people strive to create continuity in their lives but under certain circumstances are unable to do so.
Link: http://www.jstor.org/stable/640647

Journal Title: American Ethnologist
Publisher: American Anthropological Association
Issue: i226344
Date: 5 1, 1972
Author(s): Zago Charles F.
Abstract: Notions of gender have a givenness for most people as they are rooted in fundamental assumptions about the underlying meaning of reality. In Buddhist Thailand, gender notions can be shown to derive from sources that formulate a Buddhist world view. In this paper it is maintained, contrary to the argument of some scholars, that Thai Buddhist culture does not relegate women to a religiously inferior status relative to men. Rather, both males and females who understand the world in Buddhist terms face the same problem of attachment to the world, although the characteristic tension between worldly attachment and orientation toward Buddhist salvation is expressed for females in gender images that are different than those for males. [gender imagery, images of women, sex roles, Buddhism, Thailand]
Link: http://www.jstor.org/stable/643848

Journal Title: American Ethnologist
Publisher: American Anthropological Association
Issue: i226345
Date: 8 1, 1976
Author(s): Whitten Michael F.
Abstract: In their interpretations of magical acts and utterances, anthropologists frequently argue that magic and technology are informed by two different kinds of logic, the former "expressive" in character, the latter "instrumental." A close analysis of magical hunting songs used by the Aguaruna of Amazonian Peru reveals that the songs are part of a general ordering process that encompasses the strategic use of thoughts, speech, objects, and acts to achieve practical ends. In Aguaruna thought the expressive imagery of magical songs is an instrumental tool that shapes events in the performer's world. [magic, ritual language, symbolic/cognitive analysis, native peoples of Amazonia]
Link: http://www.jstor.org/stable/644631

Journal Title: American Ethnologist
Publisher: American Anthropological Association
Issue: i226373
Date: 8 1, 1972
Author(s): Yates Ellen
Abstract: Adopting a reflexive approach, this article interprets a recently created healing ritual in Brittany that integrates local 19th-century notions about the curative powers of prehistoric monuments with diverse elements from non-Breton sources. Parallels are noted between this New Age therapy and witchcraft, an older explanatory framework for illness and misfortune in Brittany. The therapeutic discourse associated with the ritual draws on the past and on exotic cultures to construct a meaningful cosmology. Therefore, this discourse--like the New Age movement as a whole--has much in common with anthropology, which, it is suggested, provides Western society with an ordered vision of the world. [Brittany, New Age healing, witchcraft, interpretation of the past, anthropology as cosmology]
Link: http://www.jstor.org/stable/645592

Journal Title: American Ethnologist
Publisher: American Anthropological Association
Issue: i226387
Date: 2 1, 1992
Author(s): Woolard Webb
Abstract: Sumbanese descriptions of the "traditional house" as a microcosm and emblem of local identity are neither unproblematic expressions of a cultural totality nor simply objectifications imposed by ethnography or modernity. One way the house is able to serve as a discursive object reflects, in part, specifically Sumbanese models of action and beliefs about language as refracted in changing historical circumstances. In ritual, speakers seek to engage and elicit responses from powerful others, whereas current religious and political developments reframe ritual words as means of describing a cultural world. Both sets of practices draw on the authority of "entextualized" language but interpret it in different ways. Emerging representations of cultural meaning are shaped by long-standing speech genres and by recent social and cultural transformations, mediated by shifting language ideologies. [culture theory, representation, discourse, ritual speech, language ideology, house, Indonesia]
Link: http://www.jstor.org/stable/646048

Journal Title: American Anthropologist
Publisher: American Anthropological Association
Issue: i227576
Date: 6 1, 1984
Author(s): Williams Anne M.
Abstract: Colomina 1992
Link: http://www.jstor.org/stable/682216

Journal Title: The Yale Law Journal
Publisher: The Yale Law Journal Company
Issue: i232728
Date: 10 1, 1990
Author(s): Graves J. M.
Abstract: BERNARD WILLIAMS, MORAL LUCK 72-73 (1981).
Link: http://www.jstor.org/stable/797078

Journal Title: Law & Social Inquiry
Publisher: American Bar Foundation
Issue: i234271
Date: 1 1, 1948
Author(s): Corner Stephen A.
Abstract: George W. Corner, ed., The Autobiography of Benjamin Rush: His "Travels Through Life" together with his Commonplace Book for 1789-1813, at 236-37 (Princeton, N.J.: Princeton University Press, 1948). Corner 236 1948 The Autobiography of Benjamin Rush: His "Travels Through Life" together with his Commonplace Book for 1789-1813
Link: http://www.jstor.org/stable/828706

Journal Title: Journal of the American Musicological Society
Publisher: University of Chicago Press
Issue: i234478
Date: 4 1, 1989
Author(s): Charlton Berthold
Abstract: E. T. A. Hofmnann's Musical Writings: "Kreisleriana," "The Poet and the Composer,"Music Criticism, ed. David Charlton, trans. Martyn Clarke (Cambridge: Cambridge University Press, 1989), 160-61 Charlton 160 E. T. A. Hoffmann's Musical Writings: "Kreisleriana," "The Poet and the Composer,"Music Criticism 1989
Link: http://www.jstor.org/stable/832063

Journal Title: Transformation
Publisher: Sage Publications, Ltd.
Issue: e90008098
Date: 10 1, 2012
Author(s): Farr Bernard C.
Abstract: Baker GP & Hacker PMS (2005) Wittgenstein: Understanding and Meaning (2nd ed.). Oxford, UK: Blackwell Publishing.
Link: http://www.jstor.org/stable/90008100

Journal Title: Revista Chilena de Literatura
Publisher: Universidad de Chile
Issue: e90016177
Date: 11 1, 2017
Author(s): T. Leonidas Morales
Abstract: This article focuses on the last two novels by Adolfo Couve, La comedia del arte (1996) and Cuando pienso en mi falta de cabeza (La segunda comedia), posthumously published in 2000. The article proposes an allegorical reading of the transformation of the painter Camondo into a wax statue, the protagonist of both novels who later loses his mind. The article argues that the loss of the mind allegorizes a quotidian time, in tune with Couve's world, which spins and repeats itself, closed, without a horizon, a “beheaded” time (lacking future). This allows the possibility to build a coherent sense of a series of narrative forms (which include language, space, time, characters) and that, taken as a whole, show the particular way in which Couve's narrative is built and developed.
Link: http://www.jstor.org/stable/90016191

Journal Title: Public Administration Review
Publisher: American Society for Public Administration
Issue: i240080
Date: 12 1, 1995
Author(s): Van Erp Carol W.
Abstract: Do divergent values embedded in distinctive cultures satisfactorily explain current directions in public service ethics around the world? The authors draw upon expert observation by government and corporate officials who administer ethics programs, leaders known for their moral courage, survey research, and the scholarly literature to identify these directions and begin addressing the question. The central argument is that observable practice increasingly invalidates an approach that relies exclusively upon cultural particularities. Identified commonalties susceptible to objective research include shared values and norms such as impartiality and effectiveness in public service, structural elements in part fostered by shared goals and multinational anti-corruption initiatives, and the self-conscious injection of normative components into ethics programs. Emerging from a cross-cultural empirical perspective that allows for mutualities as well as differences, the authors' rich research agenda included investigation of the alleged links between public attitudes and ethics programs and between codes and actual administrative behavior, and development of appropriate measures of ethics programs' effectiveness. They concluded that professional public administration must remain intellectually open to global dialogue on shared values, norms, and structures.
Link: http://www.jstor.org/stable/977250

Journal Title: Daat: A Journal of Jewish Philosophy & Kabbalah
Publisher: Beacon Press
Issue: daat.issue-81
Date: 1 1, 1975
Author(s): Holzer Elie
Abstract: מחקר כזה יידרש בין השאר לתת את הדעת על ההבדלים בין קובצי הדרשות, כפי שציינתי בהערה 9 לעיל.
Link: http://www.jstor.org/stable/daat.81.321

Journal Title: Japanese Journal of Religious Studies
Publisher: Princeton University Press
Issue: japajrelistud.43.issue-2
Date: 1 1, 1988
Author(s): Ama Michihiro
Abstract: Kurata Hyakuzō’s The Priest and His Disciples(Shukke to sono deshi, 1916) contributed to the unprecedented rise of religious literature during the Taishō period. The development of the Japanese religious world and the growing interests in religion by Japanese intellectuals during this period encouraged Kurata to humanize Shinran and paved the way forThe Priest and His Disciplesto become a bestseller. AlthoughThe Priest and His Disciplesis much studied, the role of fiction played in the work based on the life of a medieval Buddhist priest remains unexplored. This study first provides a background toThe Priest and His Disciplesand explains why it aroused such interest at the time. It then treats the image of Shinran at the intersection of history and fiction by referring to the study of Michel de Certeau and investigates how Kurata constructed an image of Shinran as the “other” inThe Priest and His Disciplesand placed it in history and in legends about Shinran.
Link: http://www.jstor.org/stable/japajrelistud.43.2.253

Journal Title: South Atlantic Review
Publisher: Cambridge University Press
Issue: soutatlarevi.79.issue-1-2
Date: 1 1, 1990
Author(s): Cooksey Thomas L.
Abstract: Thomas L. Cooksey, recently retired, was a Professor of English and Philosophy at Armstrong State University, Savannah, GA, from which he recently retired after 28 years. He now lives in Portland, Oregon. His most recent book is Plato's Symposium: A Reader's Guide(2010), Continuum. He is currently working on the trickster in world literature. Email:thomas.cooksey@armstrong.edu.
Link: http://www.jstor.org/stable/soutatlarevi.79.1-2.196

Journal Title: Ulbandus Review
Publisher: University of California Press
Issue: ulbarevi.17
Date: August 31, 1997
Author(s): Mankovskaya Elizaveta
Abstract: ,Liisa H. Malkki “News and culture: Transitory phenomena and the fieldwork tradition,”inAnthropological locations: Boundaries and grounds of a field science, ed. andAkhil Gupta (:James Ferguson University of California Press,1997),91.
Link: http://www.jstor.org/stable/ulbarevi.17.86

Journal Title: Ethics & the Environment
Publisher: The Guilford Press
Issue: ete.2010.15.issue-1
Date: January 25, 2003
Author(s): Crowley Thomas
Abstract: Evaluative terms are a crucial part of the environmental discourse. These terms, and the evaluative frameworks in which they are imbedded, serve as important guides to action. “Natural,” a term commonly used as a positive evaluation, is problematic because it can both justify unfair social relations and obscure the connections between humans and the rest of nature. “Sustainable,” another popular term, is extremely malleable, and is too often elaborated in frameworks that are neither socially nor ecologically responsible. The term “sustainable” is sometimes used in the framework of ecosystem health, but even this approach can fail to highlight the interconnectedness of social and ecological systems. The framework of ecosocial flourishing, introduced in this article, is better suited for highlighting the interconnected nature of the world and for drawing attention to questions of environmental justice. Evaluative terms (like “natural”) and frameworks (like “ecosocial flourishing”) are part of larger narratives that help people make sense of their interactions with, and emotional responses to, the non-human world.
Link: http://www.jstor.org/stable/10.2979/ete.2010.15.1.69

Journal Title: Journal of Folklore Research: An International Journal of Folklore and Ethnomusicology
Publisher: Indiana University Press
Issue: jfolkrese.51.issue-1
Date: 1 1, 1988
Author(s): Sandell David P.
Abstract: This article treats Mexican retablos(devotional paintings) in relation to people's actions. Retablos serve as a basis for seeing, talking about, and interpreting events born from oppressive, modern conditions. Actions and artful representation indicate, respectively, proximity to reality, from near to far—a difference that outlines a space for aesthetic production. I argue that retablos contribute to an aesthetic that orients the senses and the mind against oppressive conditions and toward a positive vision of what the world might be.
Link: http://www.jstor.org/stable/10.2979/jfolkrese.51.1.13

Journal Title: jml: Journal of Modern Literature
Publisher: U of California P
Issue: jmodelite.34.2.issue-2
Date: June 26, 1987
Author(s): Harker James
Abstract: The longstanding critical refrain that Virginia Woolf's fiction represents a turn ““inward”” to the vagaries of the inner life has more recently been countered with an ““outward”” approach emphasizing Woolf's interest in the material world, its everyday objects and their social and political significance. Yet one of the most curious and pervasive features of Woolf's oeuvre is that characters are so frequently wrong in their perceptions. This essay consolidates the inward and outward approaches by tracing the trope of misperception in Woolf's fiction as well as in her conceptions of the work of author and reader. For Woolf, the modern literary experience derives from the nature of the faculties of perception, the tenuous points of connection —— and disjunction —— between the inner and the outer worlds.
Link: http://www.jstor.org/stable/10.2979/jmodelite.34.2.1

Journal Title: jml: Journal of Modern Literature
Publisher: Penguin
Issue: jmodelite.37.issue-2
Date: Nov. 22, 2011
Author(s): Young Tory
Abstract: This essay uses Paul Ricoeur's concept of the “(as yet) untold story” to consider the relationship between James Joyce's 1904 short story “Eveline” (in Dubliners) and Colm Tóibín's award-winning 2009 novel,Brooklyn. Although Tóibín has denied the influence of Joyce in general, there are many similarities in the storyworlds of the two protagonists, Eveline Hill and Eilis Lacey: Eveline wishes to leave her father's home in Dublin but stays, whilst Eilis would prefer to remain at home but is forced to emigrate. Both act according to their perception of their mother's wishes and the rightness of their decisions has preoccupied readers. Through close analysis of thought and speech presentation, this essay shows that interpretive responses to the actions of Eveline and Eilis are inextricably linked to the formal qualities of each text.
Link: http://www.jstor.org/stable/10.2979/jmodelite.37.2.123

Publisher: Indiana University Press
Issue: pft.2009.29.issue-3
Date: October 2009
Author(s): Magid Shaul
Abstract: The academic study of Kabbalah has largely been limited to myth and symbol as the two viable forms of kabbalistic discourse. In this essay, I resist those limitations and explore two other possible literary forms: history and fiction. I do not mean history in any positivistic sense but closer to Steven Greenblatt's description of new historicism as cultural poetics. This suggests that literature not only reflects a historical setting but also creates that setting, constructing reality in its own image and directing it toward its desired ends. In looking at Lurianic Kabbalah as fiction, I raise the issue of the “real” and the “true” as it relates to fictive narratives more generally. This essay does not claim that the kabbalists in question did or did not intend to write cultural poetics or fiction. Rather, I use cultural poetics and fiction as possible lenses through which a nontraditional interested reader (i.e., one not invested in the literature as authoritative) can read these texts in a way that can speak to the contemporary world in which we live and think.
Link: http://www.jstor.org/stable/10.2979/pft.2009.29.3.362

Journal Title: Philosophy of Music Education Review
Publisher: Daidalos
Issue: philmusieducrevi.22.issue-2
Date: 10 1, 2005
Author(s): Lilliedahl Jonathan
Abstract: Is the most important function of education to provide students with basic skills and useful knowledge in order to eventually become employable? In many parts of the world knowledge league tables and policy documents inform us this is the case. As the question of what should form the educational content seems to be answered, teachers can concentrate on how they should teach, and researchers can concentrate on what method is the most effective. In the current rhetoric, however, many vital pedagogical issues have been placed in the background and the aesthetic subjects are downgraded. These tendencies worried Frede V. Nielsen who stated that didactic studies and philosophical inquiries yet again are needed to explore and give substance to the content dimension. Nielsen's writings on didactics form the basis for this essay, where we highlight which perspectives and dilemmas could be placed on a critical, philosophical didactic study agenda. The starting point is the field of tension between the what and the why of education.
Link: http://www.jstor.org/stable/10.2979/philmusieducrevi.22.2.132

Journal Title: Textual Cultures: Text, Contexts, Interpretation
Publisher: Hogarth
Issue: tex.2010.5.issue-1
Date: June 16, 1967
Author(s): Werner Marta L.
Abstract: In his essay “The Style of Autobiography”, Jean Starobinski remarks, “One would hardly have sufficient motive to write an autobiography had not some radical change occurred […] conversion, entry into a new life, the operations of Grace”. From the beginning, the traumatic events of Keller's childhood — her loss of sight and hearing around age two — marked her not only as “outsider” and “other” but also as “autobiographer” even before she acquired language. “I can show so little visible proof of living”, Keller confessed. Perhaps for this reason she filled the “white darkness” she lived in with writing — first with finger spelling traced in the hand, then with Braille, and finally with type. While each medium seemed to bring her closer to the dream — her own and her century's — of transparent communication, so each text she produced threatened to turn into a “black box”, an instrument designed to collect and preserve data for analysis following a catastrophic event, but one that inevitably fails to illumine the inner world of Keller's deaf-blindness. This essay explores Keller's dreaming within the black box of writing, following her impossible desire for an “instrument which will show what takes place in the mind when we think”.
Link: http://www.jstor.org/stable/10.2979/tex.2010.5.1.1

Journal Title: Victorian Studies
Publisher: Harcourt
Issue: victorianstudies.55.issue-1
Date: April-June 13, 1920
Author(s): Schmitt Cannon
Abstract: Surface reading and similar developments in literary study advocate a turn away from symptomatic reading toward the superficial and self-evident. Arguing for the productivity of these approaches despite the contradictory language in which they have sometimes been formulated, this essay develops a related form of analysis: literal or denotative reading. Denotative reading does not reject deep or figurative interpretive possibilities. Rather, it insists they must be pursued in close connection with the facticity of fictional worlds, particularly in the case of maritime and other fiction deploying a specialized, technical lexicon. The essay treats Joseph Conrad's Heart of Darkness(1899) as an exemplary instance of such fiction, contending that its precise articulation of tidal currents, nautical maneuvers, and ship design signals the key role of “restraint” not only in this novella but throughout Conrad's corpus.
Link: http://www.jstor.org/stable/10.2979/victorianstudies.55.1.7

Journal Title: Victorian Studies
Publisher: Duke UP
Issue: victorianstudies.55.issue-4
Date: 7 1, 1985
Author(s): Heffernan Laura
Abstract: This article reviews recent methodological interventions in the field of literary study, many of which take nineteenth-century critics, readers, or writers as models for their less interpretive reading practices. In seeking out nineteenth-century models for twenty-first-century critical practice, these critics imagine a world in which English literature never became a discipline. Some see these new methods as formalist, yet we argue that they actually emerge from historicist self-critique. Specifically, these contemporary critics view the historicist projects of the 1980s as overly influenced by disciplinary models of textual interpretation—models that first arose, we show through our reading of the Jolly Bargemen scene in Charles Dickens's Great Expectations(1860– 61), in the second half of the nineteenth century. In closing, we look more closely at the work of a few recent critics who sound out the metonymic, adjacent, and referential relations between readers, texts, and historical worlds in order sustain historicism's power to restore eroded meanings rather than reveal latent ones.
Link: http://www.jstor.org/stable/10.2979/victorianstudies.55.4.615

Journal Title: Comparative Literature Studies
Publisher: Saqi
Issue: complitstudies.48.4.issue-4
Date: 12 1, 2008
Abstract: Marianne Marroumis an assistant professor of English and Comparative Literature at the Lebanese American University. She has written on captivity, water and sand, and entropy and negentropy in Kobo Abe'sThe Woman in the Dunes,and on displacement and exile in modern Arabic and Francophone literature (Hanan al-ShaykhHikāyat Zahra (The Story of Zahra)and André ChedidLa maison sans racines(The House without Roots). Her articles appear inThe Comparatist(2007),Concentric: Literary and Cultural Studies(2008), andComparative Literature Studies(2008). She has also written a comparative study on the hybrid poetics and avant-garde hermeneutics of Ibn al-Muqaffa‘’sKalila wa Dimnaand Boccaccio'sOn Poetry, published inThe Weaving of Words: Approaches to Classical Arabic Prose(Beiruter Texte und Studien 112, 2009). Her current project is a book length study on cultural transmission, transculturation, and mimesis in a selection of ancient and modern works of world literature.
Link: http://www.jstor.org/stable/10.5325/complitstudies.48.4.0512

Journal Title: Comparative Literature Studies
Publisher: Pennsylvania State University Press
Issue: complitstudies.51.1.issue-1
Date: 4 1, 2014
Abstract: The combinatory and ludic polyculturalism, the parodic transmutation of meanings and values, the open, multilingual hybridization [which] are the devices responsible for the constant feeding and refeeding of this “baroquizing” almagest: the carnivalized transencyclopedia of the new barbarians, where everything can coexist with everything. They are the machinery that crushes the material of tradition, like the teeth of a tropical sugarmill, transforming stalks and husks into bagasse and juicy syrup. 145
Link: http://www.jstor.org/stable/10.5325/complitstudies.51.1.0018

Journal Title: Comparative Literature Studies
Publisher: Verso
Issue: complitstudies.51.3.issue-3
Date: 9 1, 2013
Author(s): Damrosch David
Abstract: The world is a large and various place. Those wishing to chart new planetary cartographies are finding many languages to study beyond the French–German–English triad that long dominated Western comparative studies, and they are developing new methods appropriate to the expanded scope of our field. The tough linguistic and political analyses that Emily Apter rightly wishes comparatists to pursue will best be carried forward by widening our cultural and linguistic horizons, and by employing the full variety of critical and theoretical approaches that can be included in our cartographic toolboxes today.
Link: http://www.jstor.org/stable/10.5325/complitstudies.51.3.0504

Journal Title: The F. Scott Fitzgerald Review
Publisher: Penguin
Issue: fscotfitzrevi.12.1.issue-1
Date: 10 1, 1989
Author(s): Salmose Niklas
Abstract: Fitzgerald's nostalgic style, though, set an example of how a nostalgic narrative could be structured, and in its aftermath it was used by such different authors as Evelyn Waugh in Brideshead Revisited(1945), Anthony Burgess inA Clockwork Orange(1962) and the works of Kazuo Ishiguro. The author's own later work employs it as well. The technique of using the reader's textual memory in order to evoke a phenomenological nostalgic experience is very evident in both versions ofTender Is the Night(the 1934 original, and Malcolm Cowley's 1951 restructuring). In the 1951 version, the structure of the narrative closely follows the pattern of happiness and reflection. An early description of a Swiss valley communicates an awe of life and nature: “The sun swam out into a blue sea of sky and suddenly it was a Swiss valley at its best—pleasant sounds and murmurs and a good fresh smell of health and cheer” (9). In the transitory third book, “Casualties: 1925,” the tone has changed from appreciative to melancholic, as in this description of the small town of Amiens: “In the day-time one is deflated by such towns, with their little trolley cars of twenty years ago crossing the great grey cobble-stoned squares in front of the cathedral, and the very weather seems to have a quality of the past, faded weather like that of old photographs” (138). At the end of the novel both Dick and Nicole Diver become obsessed with youth and the past as well as with time: “for Nicole the years slipped away by clock and calendar and birthday, with the added poignance of her perishable beauty” (228). Toward the end of the novel, Nicole's last sight of Dick—“her eyes followed his figure until it became a dot and mingled with the other dots in the summer crowd” (386)—forces the reader to reflect in a reversed movement. Instead of vanishing like Dick, this image suggests a backward recollection of what was a Swiss valley “at its best.”
Link: http://www.jstor.org/stable/10.5325/fscotfitzrevi.12.1.0067

Journal Title: Interdisciplinary Literary Studies
Publisher: Harper and Row
Issue: intelitestud.16.2.issue-2
Date: 9 1, 1971
Author(s): Eze Chielozona
Abstract: Even in her familial tone, and perhaps because of it, Jabbeh Wesley never forgets that the healing and meaning-making function of grief and mourning, as painful as grief and mourning are, is not to be avoided. Rather, as DuBose argues, based on the painful experience of his wife's miscarriage, as “‘child’ and ‘parent’ disappeared, our bodies and our society dys-appeared, and our connections and hopes re-appeared” (374). Jabbeh Wesley attaches the reappearance of the hopes for the healing and reconstruction of her Liberian world to people's ability and willingness to truly experience the painful process of grief and, perhaps informed by that cathartic experience, allow compassion and empathy to guide their relationship to others.
Link: http://www.jstor.org/stable/10.5325/intelitestud.16.2.0282

Journal Title: Journal of Africana Religions
Publisher: Pennsylvania State University Press
Issue: jafrireli.1.1.issue-1
Date: 1 1, 2013
Abstract: Some time ago, Paul Ricoeur pointed out that “the symbol gives rise to thought.” These diasporic religious communities enable us to find a new beginning for thought that has the possibility of avoiding the exclusivity and elitism that has too often accompanied the objective meaning of thought as a science of the rational. Not only these diasporic religions, but also the very conundrum of the continent of Africa as a whole, to echo Skinner at the beginning of our paper, may serve in the same manner as one of the most important ways that thought might be renewed—and the relationship of thought to action and performance.38
Link: http://www.jstor.org/stable/10.5325/jafrireli.1.1.0091

Journal Title: The Journal of Speculative Philosophy
Publisher: Pennsylvania State University Press
Issue: jspecphil.26.2.issue-2
Date: 4 1, 2012
Abstract: Is SPEP the city of God? This would be going too far. Not even the theological turn in French Phenomenology would make this claim. Dick Howard already threw in a troubling question: “diversification that perhaps gives more breadth than depth?” he asked. And there are plenty more troubling questions. SPEP is now a big operation. It has committees and subcommittees, multiple simultaneous sessions, blind review. All these developments are signs, perhaps inevitable ones, of its success, but all have familiar downsides: bureaucratization, diversification for its own sake, what Habermas would call Unübersichtlichkeit. This is what happens when outsiders become insiders, the antis become their own sort of establishment. You can't blame some of us for feeling nostalgic for our long-lost innocence, even though we all know—you don't have to be a philosopher of history to know this—that we can't go there. History has rendered a judgment, but Dick Howard said, “Historywilljudge.” That's one problem with history: It's always rendering judgments, but they are never final. You'd have to be at the end of history for that, and despite the claim of some philosophers, we aren't there yet. The slaughter bench of history looks very different today from the early 1960s, but it's still in some ways a slaughter bench. So how will the SPEP of the early twenty-first century look to the philosopher-historians of 2061—or is it 2062?
Link: http://www.jstor.org/stable/10.5325/jspecphil.26.2.0102

Journal Title: The Journal of Speculative Philosophy
Publisher: Pennsylvania State University Press
Issue: jspecphil.26.2.issue-2
Date: 4 1, 2012
Abstract: In short, it is exposure to the experientially inspired and theoretically casual atmosphere of those early SPEP meetings—where neglected topics and unorthodox modes of thinking and speaking were encouraged in an undisciplined way—to which I owe the most. Of course, SPEP grew up. It has experienced its share of embarrassing upheavals, as the heavy presence of its own versions of the social and political prejudices in the larger culture became too obvious to ignore. But it is now a major event—the four-day anchor for a week-long convention that takes over hotels, runs multiple concurrent sessions, fosters satellite groups, and often follows established lines of discussion. Some even call it the alternative APA. Yet I am sure that as long as lifeworld experience continues to trump whatever it is currently fashionable to say about it, grown-up SPEP will retain enough of its original vitality and intellectual generosity so that another generation of aging academics will have cause to repeat our present thank-yous in another fifty years.
Link: http://www.jstor.org/stable/10.5325/jspecphil.26.2.0108

Journal Title: The Journal of Speculative Philosophy
Publisher: Pennsylvania State University Press
Issue: jspecphil.26.2.issue-2
Date: 4 1, 2012
Abstract: Our plight, then, is not simply that we are all in the same boat, let alone on the same ocean. Yet we are still bound by the responsbility of inhabiting the same planet. What would it mean, then, to share the earth with all its inhabitants, not just in terms of occupying the same planet but also in terms of caring and looking after each other in the anachronistic sense of the word dutyas plight? Can we risk pledging to solemnly avow our own investments in the very things we so self-rightousely protest against, not in order to stop protesting in the name of justice but, rather, in the hopes of turning the killing machine back against itself and taking another step toward “hunting down” and abolishing death penalities wherever they may be hiding, even in our own disowned fears and desires?
Link: http://www.jstor.org/stable/10.5325/jspecphil.26.2.0118

Journal Title: The Journal of Speculative Philosophy
Publisher: Pennsylvania State University Press
Issue: jspecphil.26.2.issue-2
Date: 4 1, 2012
Abstract: The point here is that whoever I am in terms of my personal identity and my capacity or incapacity to identify myself through sortal terms as a being in the world with others, I will have no doubt who is in pain or who will have the pain. Here, again, is a sense of “I” in which I can be aware of myself and refer to myself without it being necessary to employ any nonindexical or third-personal referents.
Link: http://www.jstor.org/stable/10.5325/jspecphil.26.2.0222

Journal Title: The Journal of Speculative Philosophy
Publisher: Pennsylvania State University Press
Issue: jspecphil.26.2.issue-2
Date: 4 1, 2012
Abstract: No doubt the rise of religion has not only posed a particular dilemma for critical theory but also provided a curious place to end this reflection. Having started my career doing philosophy of religion it is somewhat surprising to meet religion again as I turn to what surely must be at least a later phase of my career. I am reminded of Antonio's line from the Italian film C'eravamo Tanto Amati, translated asWe All Loved Each Other So Much: “We thought we could change the world, but the world changed us.” “Philosophers only interpret the world, the point is to change it,” so said Marx. But in a curious way those who would change the world are changed by it.
Link: http://www.jstor.org/stable/10.5325/jspecphil.26.2.0291

Journal Title: The Journal of Speculative Philosophy
Publisher: Pennsylvania State University Press
Issue: jspecphil.26.2.issue-2
Date: 4 1, 2012
Abstract: In 1986, however, SPEP's present mission statement could not have been conceived. Many important issues and questions remained unrecognized or simply ignored. But the opening before the organization was now a “postmodern” one, and a hallmark of what is called postmodern thought is its requirement that it transform in the force of its own lack of founded stability. I believe that 1986 began a series of developments that is turning SPEP toward ways of thought and life that cannot be labeled postmodern. I doubt that this turning constitutes a midlife crisis for SPEP in its fiftieth year. But it does highlight for me the fact that I have been giving a historical narrative that has to do with continuities in the dissolution of continuities, that I have not been—if I may put it this way—postmodern in an orthodox manner, although I have refused to give an unambiguous meaning to the term that has played a major role in organizing this essay. I do not know whether this discussion is postmodern, post-postmodern, or modern, and I do not care. I do care, however, about the openings that SPEP has provided for collegiality, conflict, unresolved differences, transformations, and sites for presentations, discussion, and critique. In my experience, in its own organizational development and travail, it has occasioned changes in the lives of many philosophers (mine among them). I expect that its indeterminate opening now—its continuing transformations in the interaction of many differences—will continue to surprise, irritate, and change those of us who participate in its opportunities. I close with a sense of beginning and an acknowledgment of the strangeness of the continuity that a series of beginnings provides: continuity without substance, continuity coming to pass.
Link: http://www.jstor.org/stable/10.5325/jspecphil.26.2.0299

Journal Title: The Journal of Speculative Philosophy
Publisher: Pennsylvania State University Press
Issue: jspecphil.26.2.issue-2
Date: 4 1, 2012
Abstract: I want to conclude with one more argument from my own work. I have very often argued that philosophers of technology, regarding the expectations of society and their own traditions and habits, may come “too late” to technologies. They too often undertake their reflections afterthe technologies are in place. Rather, I argue, they should reposition themselves at what I call the “R&D” position where technologies are taking developmental shape, in think tanks, in incubator facilities, in research centers. Only then can truly “new” and emerging technologies be fully philosophically engaged.
Link: http://www.jstor.org/stable/10.5325/jspecphil.26.2.0321

Journal Title: The Journal of Speculative Philosophy
Publisher: Pennsylvania State University Press
Issue: jspecphil.26.2.issue-2
Date: 4 1, 2012
Abstract: We at SPEP have never been modern and have made a good living off the critique of modernism and of its binary oppositions. But I think that the business as usual of Continental philosophy will have to be expanded to include a critique of the opposition of the human and the nonhuman, of physisandtechne, and of “Continental philosophy” and “science.” For the truth is that we have been a party to the science wars. That is why I think that the work of Catherine Malabou is exactly the sort of work that SPEP and Continental philosophy generally will have to do in the future. We have yet to admit how deeply inscribed the human is in the nonhuman and the technical. We have yet to appreciate that being-in-the-world is not only historicized, gendered, and incarnate but also both a neural and a galactic event, of both microscopic and macroscopic proportions. Can it be of no interest to “philosophy,” can there be nothing to “wonder” about, that our bodies are literally made of stardust? We have yet to realize how deeply interwoven is the imagination of speculative physics with the wonder of the philosophers. If the best we can do is to protect our turf by saying that science does not think, the sciences will steal our thunder, that is, our wonder, right out from under us. Science does think, and science wonders, because wonder is the piety of thought. That is a matter to which SPEP, and Continental philosophers generally, whether they have taken a theological turn or are running in the opposite direction, should give more thought.36 37
Link: http://www.jstor.org/stable/10.5325/jspecphil.26.2.0333

Journal Title: The Journal of Speculative Philosophy
Publisher: Pennsylvania State University Press
Issue: jspecphil.28.3.issue-3
Date: 7 1, 2014
Author(s): Steinbock Anthony
Abstract: The articles collected here represent the richness and diversity of philosophical work presented at SPEP and thus serve to vindicate Steinbock's vision, expressed in his Co-director's Address, of SPEP as an organization that is grounded in a fundamental openness to experience that leads it to continually push against its own limits and thus to reimagine itself.
Link: http://www.jstor.org/stable/10.5325/jspecphil.28.3.0213

Journal Title: Philosophy & Rhetoric
Publisher: Pennsylvania State University Press
Issue: philrhet.45.4.issue-4
Date: 12 1, 2012
Abstract: Adopting a hyperbolic perspective is also certainly a way to argue as well as a way to examine other “texts” because it is a trope and figure of thought that reveals those moments within discourse when one is attempting to transcend the bounds of reality because the extraordinary nature of a given situation or subject matter requires the use of an excessive prophetic voice or an ardent polemical exaggeration. As Mileur posits, “The work is a hyperbole, the intersection of other hyperboles, and the subject is, insofar as he can be written about at all, another hyperbole” (1990, 86). Rather than circumventing it, understanding hyperbole as the focus of thought and action can create significant moments of inventioas well aselocutiofor the hyperbolist and critic alike. By approaching a particular text, a critical term, and even a piece of criticism itself from a hyperbolic perspective, one might (re)consider and (re)interpret these “texts” as a stretching of discursive limits that leads one toward a re-presentation of the extraordinary—an attempt to communicate the ineffable or transgress the expressible.
Link: http://www.jstor.org/stable/10.5325/philrhet.45.4.0406

Journal Title: Philosophy & Rhetoric
Publisher: University of Chicago Press
Issue: philrhet.46.2.issue-2
Date: 4 1, 1998
Abstract: Second, how do we account for the fact that the processes of public memory are both created by individual choices and nurtured in collective contexts? Many scholars have productively addressed this question by unpacking specific examples in which individuals or groups vie to control public memories. The critical framework I recommend offers a more systematic approach to this issue. To view representations of the past through the nested lenses of rhetoric, public memory, and the agential spiral is to focus on how human beings—individually and in groups—forge connections with people of other times through the medium of public agency. The agential spiral, derived from my reading of Ricoeur's “threefold mimesis,” aims to pinpoint three moments in the construction of narratives in which human action is represented and reinterpreted within a temporal structure. As a critical framework, the agential spiral helps us to view the creation of public memories at three key moments and to see the process as a coiling whole. Using this tool, we can better understand why certain memories persist in certain societies and how those memories powerfully connect people across time as well as space.
Link: http://www.jstor.org/stable/10.5325/philrhet.46.2.0182

Journal Title: Shaw
Publisher: Pennsylvania State University Press
Issue: shaw.34.1.issue-1
Date: 10 1, 2014
Author(s): Wixson Christopher
Abstract: Chicagoan, 1 June 1934, 28. Courtesy of Quigley Publishing Company, a division of QP Media, Inc.
Link: http://www.jstor.org/stable/10.5325/shaw.34.1.0001

Journal Title: Shaw
Publisher: Pennsylvania State University Press
Issue: shaw.34.1.issue-1
Date: 10 1, 2014
Author(s): Einsohn Howard Ira
Abstract: Moreover, for Shaw and Ricoeur, imaginative works of art have the power to project alternative and potentially redemptive ways of living together harmoniously, which in turn can substantially change hearts, alter beliefs, and reorient behavior in an empathetic direction that promotes vigilant concern for the other. Be they biblical narratives, plays for the stage, fictions for the page, or other forms of literary texts broadly construed, stories can portray freedom and fault reconciled in compassionate beings committed to advancing the common good. In this way, poetic making can and has instilled in us not only faith and hope but magnanimity as well. Thus, the answer to the provocative question Shaw poses at the beginning of his last major treatise, Everybody's Political What's What?—“Is Human Nature Incurably Depraved?” —is a resounding no: not just for him but for Ricoeur, too. Where there is faith, there is hope; and where there is hope, there is life. Life expectant.55
Link: http://www.jstor.org/stable/10.5325/shaw.34.1.0133

Journal Title: Style
Publisher: Cambridge UP
Issue: style.36.issue-1
Date: February 25, 1984
Author(s): Alber Jan
Abstract: In Towards a ‘Natural’ Narratology(1996), Monika Fludernik reconstitutes narrativity on the basis of experientiality, i.e., humanity's embodiedness in the world, and claims that incomprehensible texts can be made more readable if one attempts to narrativize them. Since Samuel Beckett's short prose work “Lessness” is one of the most enigmatic texts of the twentieth century, it serves as an ideal test case for this new narratological paradigm. “Lessness” does indeed lose its initial strangeness if one reads this piece as narrative. Moreover, although a “natural” narratological analysis paves the way for a new interpretation of “Lessness,” the new paradigm provides only a partially satisfying analysis of it. To make the text fit into the new consciousness-oriented paradigm, Fludernik's quasi-universal naturalizing mode has to ignore certain aspects such as the mechanical structure of “Lessness.” Beckett's later prose work challenges narrativization and the “natural” narratological project. A reading of “Lessness” should be liberated from the confines of experientiality and instead concentrate on the role of chance and chaos. Beckett's text must be located in a counterworld, a limbo between signifier and signified. One should allow this limbo world to seep into the “real world” and not attempt to explain this different counterworld by means of “real-world” knowledge.
Link: http://www.jstor.org/stable/10.5325/style.36.1.54

Journal Title: Style
Publisher: Oxford UP
Issue: style.40.issue-3
Date: 9 1, 1996
Author(s): Kubíček Tomáš
Abstract: This present study revisits the role of the subject in the light of mimesis theory and the urgency of the questions it raises in the theory of fictional worlds, mainly following the model that Lubomír Doležel has “canonized,” after many years' reflection, in his essential book, Heterocosmica(1998). The study measures the shift within this theory that has occurred under the influence of the subject, sketches the complex of problems that it raises, and shows how the subject itself, conversely, demands redefinition in the light of the theory of fictional worlds. Because this area is very wide, the study is limited to that part of it defined by the pairing of subject and mimesis as literary categories. And it indicates that it is precisely the theory of fictional worlds that can prove how ambiguous the simple dichotomy of subject and object is.
Link: http://www.jstor.org/stable/10.5325/style.40.3.198

Journal Title: Style
Publisher: Shocken
Issue: style.40.issue-4
Date: October 1, 1998
Author(s): Mikkonen Kai
Abstract: The recent pragmatic-contextual theory of fiction entails the possibility of changes between fact and fiction over the course of time. It is also perhaps commonplace to state that this process can be reversed—that fictional texts may cease to be fictional. The question of generic fiction-to-fact transition, however, is rarely confronted in the theory of fiction. This essay investigates the generic expectations attached to texts that make a full-scale transition from fiction to nonfiction difficult, both culturally and psychologically. “Fiction” is understood here in a limited, pragmatic sense of a work of fiction, a text known and categorized as fiction. The discussion is structured around five interrelated reasons that contribute to the difficulty: (1) the commonness of as-if structures in everyday life; (2) the generic combinations among literature, fiction, factual representation, and narrative; (3) the relative stability of the communal values and ways of checking facts that determine the categories of fiction and fact (the fact convention); (4) the popularity, in fiction, of metalepsis and the theme of transworld travel between different ontological spheres; (5) and the fictionalization of literature in the historical perspective.
Link: http://www.jstor.org/stable/10.5325/style.40.4.291

Journal Title: Style
Publisher: Peter Lang
Issue: style.45.issue-1
Date: June 4, 2004
Author(s): Stefanescu Maria
Abstract: In this article, I attempt to bring together the post-structuralist, Levinas-oriented and the rhetorical-and-narratological branches of the contemporary ethical reflection on fiction and explore their respective understanding of the notion of an “implied author.” I argue that Booth's concept and its subsequent redefinitions remain fraught with ‘technical’ difficulties and prove indefensible. After reviewing discussions of the “implied author,” I compare two readings of Yann Martel's Life of Pito explore the relevance of the notion for the cases when one wishes to arbitrate between contrasting interpretations of the same text. I then argue that neither the rhetorical and narratological nor the Levinas-oriented ethical criticism has succeeded in rendering Booth's concept a precise and effective tool for literary interpretation. I conclude my analysis by considering the possibility that an alternative understanding of intentionality will enable practitioners of both lines of inquiry to pursue their research without needing to resort to the concept of an implied author.
Link: http://www.jstor.org/stable/10.5325/style.45.1.48

Journal Title: Utopian Studies
Publisher: Pennsylvania State University Press
Issue: utopianstudies.23.1.issue-1
Date: 4 1, 2012
Abstract: What is left unsaid in this article about the relationship between utopia and rhetoric could certainly fill the pages of many books. The range is especially rich when we turn to contemporary rhetorical theorists who specifically address society as a value to be combined with a remembered or imagined better place, as in Nedra Reynolds's Geographies of Writingor bell hooks'sBelonging: A Culture of Place. Just as constitutive rhetoric (that is, cumulative discourse that contributes to building the structure of human society) has been important in the works of theorists often cited by utopists as crucial to their work, so the utopian impulse continues to be inherent in the way rhetoricians see their subject. To persuade verbally or visually, we must have our own idea of what is socially better, and we must also be able to imagine what our audience believes to be better. The function of utopia, then, may be less philosophical and ideological at its root than it is linguistic in a pragmatic sense. As Kenneth Burke has written of human beings, we are “the symbol-making, symbol-using, symbol-misusing animal … rotten with perfection.”38 39
Link: http://www.jstor.org/stable/10.5325/utopianstudies.23.1.0113

Journal Title: Utopian Studies
Publisher: Pennsylvania State University Press
Issue: utopianstudies.23.2.issue-2
Date: 10 1, 2012
Abstract: Milan Kundera has described this kind of comedy as echoing a joyous, life-affirming laughter—“the serious laughter of angels expressing their joy of being.” But that is not to suggest that there is anything divinely pious in this position: if Joyce is an angel, then he is one, like Stephen Dedalus, who will not blindly or uncritically serve.168 In commenting upon an earlier version of this article, Patrick Parrinder spoke of “the difficult relationship between Utopia and comedy.” This relationship is problematized by the fact that Utopia rarely seems able to laugh at itself or therefore to offer the liberating possibilities of comedy. Joyce's later writing, however, appears to advance the rare chance of a pluralist, ambiguous, and dynamic vision of Utopia: a Utopia that might be sustained into futurity—a Utopia that still has room for dreamers and for democrats. But is it still possible that we can call this realm of radical openness, this flux of possibilities, this resolutely material site, Utopian? And do we really need to? This kind of Utopia is not a category or a frame but a direction, a progress, a confluence of streams of consciousness and of unconsciousness, flowing into the river of life: not just a symbolic river but a real one too, the Liffey, the great Anna Livia Plurabelle herself. Or as Joyce put it, more succinctly (and more joyously), it is simply “Lff!”169 170
Link: http://www.jstor.org/stable/10.5325/utopianstudies.23.2.0472

Journal Title: Utopian Studies
Publisher: Pennsylvania State University Press
Issue: utopianstudies.25.1.issue-1
Date: 4 1, 2014
Abstract: It is in this sense that Utopia can be understood as lying before us—in both senses of this confounding double phrase. Utopia resides in the past (beforein this instance means “behind us”) inasmuch as any reconsideration of Utopia in the present must inevitably begin with the past. But if the sources of Utopia in the present reside in the past, realization is in the future (beforein this instance means “ahead of us”). It is this double valence that links the articles that make up this special issue. Some deal with historical figures, literature, or places, while others take up analogous considerations that are closer to us now. However, in each case, the future is what is at issue: What shape will it take? How might the circumstances of its emergence be as propitious as possible? These key questions suffuse all of the articles that follow and are of the greatest urgency to all disciplines but in particular for architecture and urbanism, which are burdened with providing the stage upon which we play out the drama of our lives, individually and collectively.
Link: http://www.jstor.org/stable/10.5325/utopianstudies.25.1.0001

Journal Title: American Journal of Theology and Philosophy
Publisher: University of Illinois Press
Issue: amerjtheophil.35.2.issue-2
Date: 06 14, 2014
Author(s): Neville Robert Cummings
Abstract: Flush with the juices of adolescence, American philosophy declared independence from its European parentage in the work of Ralph Waldo Emerson and his generation. In 1837, Emerson addressed the Harvard Phi Beta Kappa Society on the occasion of its inaugural meeting for the year, which he called a "holiday." Emerson began: I greet you on the recommencement of our literary year. Our anniversary is one of hope, and, perhaps, not enough of labor. We do not meet for games of strength or skill, for the recitation of histories, tragedies, and odes, like the ancient Greeks; for parliaments of love and poesy, like the Troubadours; nor for the advancement of science, like our contemporaries in the British and European capitals. Thus far, our holiday has been simply a friendly sign of the survival of the love of letters amongst a people too busy to give letters any more. Perhaps the time is already come when it ought to be, and will be something else; when the sluggard intellect of this continent will look from under its iron lids and fill the postponed expectations of the world with something better than the expectations of mechanical skill. Our day of dependence, our long apprenticeship to the learning of other lands, draws to a close. The millions that around us are rushing into life, cannot always be fed on the sere remains of foreign harvests. Events, actions arise, that must be sung, that will sing themselves.
Link: http://www.jstor.org/stable/10.5406/amerjtheophil.35.2.0093

Journal Title: Science Fiction Studies
Publisher: SF-TH Inc.
Issue: sciefictstud.38.issue-1
Date: 3 1, 2011
Abstract: Characterizing the slipstream genre, Bruce Sterling locates it between mainstream and science fiction; it “sets its face against consensus reality” and makes us feel “very strange.” A strong slipstream candidate is Steven Hall’s The Raw Shark Texts(2007). Manifesting as a distributed literary system, the text has as its core a print novel, but other internet and real world sites also contain fragments or “negatives.” One of the text’s two villains, Mycroft Ward, has transformed into an online database; a posthuman subjectivity, he appropriates “node bodies” that upload their information and download new instructions. This separation of content (online database) from form (node body) is, according to Alan Liu, one of the primary characteristics of postindustrial knowledge work. To this extent, Hall positions his narrative not only against databases but also against knowledge that is, in Liu’s terms, autonomously mobile, transformable, and automated, having lost its material instantiation and been pulverized into atomized bits of information. The text’s second villain—a “conceptual shark,” the Ludovician—represents the complete fusion of form and content; the typographical symbols used to describe the shark also comprise its flesh in verbal and graphic representations. The text thus positions its protagonist, Eric Sanderson, as caught between twenty-first-century forms of knowledge and the implosion of signifier into signified. In this sense, the novel functions as a parable for the contemporary human condition, looking toward a posthuman future but incarnated within an ancient biological heritage.
Link: http://www.jstor.org/stable/10.5621/sciefictstud.38.1.0115

Journal Title: Science Fiction Studies
Publisher: Johns Hopkins UP
Issue: sciefictstud.41.issue-1
Date: 3 1, 1973
Abstract: This essay examines the role of agency and metatextuality in Élisabeth Vonarburg's B ridgeCycle, comprised mainly of a group of short stories originally published between 1977 and 2002 and then revised in their definitive French versions for the collectionLe Jeu des coquilles de nautilus(2003). The cycle's main storyline involves the uncertain journey between parallel worlds by a series of recurring characters. Three intimately linked narrative components—each closely related to certain protocols of reading fiction and of particular interest to science fiction—form the theoretical and analytical bases of this study: the three recurring topoï of the protagonist-Voyager's travels; character agency that in part drives the sense of these realms and their occupation; and the dénouement which gives a certain meaning and closure to the spaces in their diverse manifestations and to the characters who pursue their quests in these spaces. Vonarburg's narratives place their protagonists in a situation precisely similar to that of the reader as she must negotiate the trans-world context, come to grips with her own relative lack of agency, and at the same time seek some level of control through knowledge. Suchmise en abymeallows the author, through the choice of dénouement, to comment on the manner in which this universe and the real one are imagined, represented, and decoded, and on how meaning is conveyed.
Link: http://www.jstor.org/stable/10.5621/sciefictstud.41.1.0093

Journal Title: Science Fiction Studies
Publisher: Harcourt Brace
Issue: sciefictstud.41.issue-3
Date: 11 1, 1950
Abstract: R.A. Lafferty's reputation for rollicking humor and poetic verve, as demonstrated in such stories as “Narrow Valley” (1966) and “Slow Tuesday Night” (1965) belies the considerable theoretical and narratological complexity of his entire body of work. This article draws on the vocabulary developed by Paul Ricoeur in Interpretation Theory(1966) andTime and Narrative(1983–85) to explore Lafferty's process of world creation in light of his startling 1979 announcement that the cognitive world of humanity had come to an end. Thus, in this post-conscious state, it was left to science fiction to develop potential replacements. In his writings Lafferty seeks not only to project new worlds but also to reconstruct the world-building capacity in others, enabling readers and writers alike to collaborate toward a future for humanity.
Link: http://www.jstor.org/stable/10.5621/sciefictstud.41.3.0543

Journal Title: Future Anterior: Journal of Historic Preservation, History, Theory, and Criticism
Publisher: Relógio d'Água
Issue: futuante.10.issue-2
Date: 1 1, 1992
Abstract: The article focuses on the role of the “Survey on Regional Architecture in Portugal” in 1955 and its effects on contemporary Portuguese architecture. A photographic survey organizes and indexes a group of buildings with precise criteria, allowing a general panorama. In fact these built-environment, large-scale archives play an important role in heritage preservation. In the 1930s, an interesting phenomenon gathered architects who, although committed to the modern movement and enthusiasts of industrial progress, showed a growing interest in vernacular buildings and settlements. Some of these architects became photographers, attentive to a pre-industrial world that was endangered, to record timeless architecture and expose new aesthetic values. This interest generated several movements centered on an appreciation of regional architecture. Along with nostalgia, there stood out the feeling that there were still many lessons to be drawn from these threatened vernacular structures.
Link: http://www.jstor.org/stable/10.5749/futuante.10.2.0083